{"id":10876,"date":"2022-09-24T03:46:14","date_gmt":"2022-09-24T08:46:14","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-171\/"},"modified":"2022-09-24T03:46:14","modified_gmt":"2022-09-24T08:46:14","slug":"exegetical-and-hermeneutical-commentary-of-1-chronicles-171","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-171\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 1 Chronicles 17:1"},"content":{"rendered":"

Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the LORD [remaineth] under curtains. <\/i><\/b><\/h3>\n

1<\/strong>. as David sat<\/em> ] R.V. when David dwelt<\/strong>.<\/p>\n

in his house<\/em> ] Samuel adds, and the Lord had given him rest round about from all his enemies<\/em>. The Chronicler omits these words probably because his next three chapters (18 20) are devoted to wars (cp. 2 Samuel 8, 10<\/span>).<\/p>\n

of cedars<\/em> ] R.V. of cedar<\/strong> (as Sam.).<\/p>\n

the ark of the covenant<\/em> ] So called because it contained the two tables of the covenant, 1Ki 8:9<\/span>.<\/p>\n

remaineth] R.V. dwelleth<\/strong> (as Sam.).<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Compare throughout 2 Sam. 7<\/span> and the notes found there.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

1Ch 17:1-10<\/span><\/p>\n

Now it came to pass, as David sat in his house.<\/em><\/p>\n<\/p>\n

The kings proposal<\/strong><\/p>\n


I. <\/strong>Davids proposal.<\/p>\n

1. <\/strong>A noble purpose.<\/p>\n

2. <\/strong>A generous purpose.<\/p>\n

3. <\/strong>A purpose commended by the prophet.<\/p>\n


II. <\/strong>Gods disapproval of Davids proposal.<\/p>\n

1. <\/strong>God knows all our purposes.<\/p>\n

2. <\/strong>God often hinders the accomplishment of our <\/strong>purposes.<\/p>\n


III. <\/strong>Reasons for Gods disapproval of Davids proposal..<\/p>\n

1. <\/strong>It was something entirely new.<\/p>\n

2. <\/strong>It was untimely in its beginning.<\/p>\n

3. <\/strong>David was not the right man to build. (J. Wolfendale.<\/em>)<\/p>\n<\/p>\n

Our inspirations require to be revised<\/strong><\/p>\n

There are extemporaneous inspirations in life which have to be revised, amended, and in some instances discarded altogether. A judgment is not always right simply because it is sudden. There have been days upon which we have been perfectly sure that our duty lay along such and such lines; everything concurred to prove the providence of the situation; circumstances and impressions combined to show that a well-defined line of action had been actually described by the Divine finger. It is precisely where duty appears to be so plain that vigilance should be most on the alert. (J. Parker,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n

David forbidden to build the temple<\/strong><\/p>\n

Some men are great only in intentions. If words were deeds, and dreams realities, they would be the flower and crown of their generation. But life slips by unutilised. The future of hope never becomes the present of fact. They are no more than glorious idle dreamers. Not so with David.<\/p>\n


I. <\/strong>Davids pious employment of his leisure. He had long been like a pursued mountain-bird. And when Saul could pursue him no more, when he had come to the crown of Judah, it was an assailed crown. But at last there was rest for David. No tent of the warrior. It is his house he is in, his new mansion, his cedar palace. Therein he sat. He has leisure. How does he use it? Seeking some excitement of pleasure wherein to escape the oppression of self-consecration; the unwelcome voice of clamorous duty? When he went forth to conflict he said, The battle is the Lords. And now he felt, My leisure is the Lords. So as he sits in his beautiful mansion, the palace which the Tyrian builders had built, he was comparing its elegance and splendour with the meanness of the tabernacle in which he had placed the ark. The comparison pained him. He will build a temple for the Lord. With such thoughts as these he occupied his leisure. Leisure! It is the very thing that some seem never to get, and others getting, seek to escape. With some life is a long, seldom-pausing battle with want. With others, when the respite comes, they are eager soon, having no mental or spiritual resources, to get back again into the familiar toil wherein they find the only life they care to live. Few and brief may be our opportunities of leisure. All the more reason that they should be for our highest refreshing and renewing by being dedicated to God. How a man spends his leisure will tell much of the man. Davids employment of his speaks well for him.<\/p>\n


II. <\/strong>God should be honoured with our substance. David felt God to be worthy of the <\/strong>best. He desired to build Him a house. The largest liberality would be only poor acknowledgment, a slight expression of his affection. David had built a palace. He was not wrong in this. Comely symbols these of kingly power. Let the rich and great dwell in stately houses. Let the owners of wealth possess what only the wealthy can buy. As David did more for himself, he desired to do more for Him to whom he owed his all. That should be the rule of our conduct. Do our riches increase? There should be a proportionate increase of what we dedicate to God. A matter, this, little considered by many.<\/p>\n


III. <\/strong>Good wishes are never lost. David told Nathan the prophet his desire to rear a temple for the Lord. We are not surprised to find that the prophet, with prompt approbation, encouraged the king to the great undertaking. The work was good, but was David the man to undertake it? To Nathan at night came a Divine intimation that he was not. To wars rough, sad business he was Divinely bidden. But because of its connection with its inevitable horrors he was bidden back from the pious enterprise on which his <\/strong>sublime and earnest ambition was set. What a verdict is thus passed upon war! What then? Does Davids pious intention count for nothing? It counts for much. Beside which he had his own important special work to do, to give his people rest from their foes and consolidate the kingdom of Israel. His good wish had not been in vain. He was forbidden to build the temple, but God would build him a family, and the worlds needed glorious Deliverer was to be the offspring of David. A greater honour than he sought came to him. God was pleased with his pious wish, and fulfilled it in a nobler way. Think not little, then, of good intentions that are hindered from becoming more than intentions. You may have desired to do some larger work for God; you may have intended to consecrate your whole life to some holy ministry–to the ministry of the Gospel in this land or far hence among the heathen; but you were hindered. In circumstances God said, No, not in this way; in some other; and, perhaps, you look back and say, My life is so unlike what I had hoped. I drew the consecrated plan, and Gods viewless, but undeniable, hand blotted it out. My wish was all in vain. No, say not that. The desire was good. It will be fulfilled; if not here, yet in higher service than otherwise had been yours–in that bright and holy city beyond death. Cherish large and holy desires. Precious seeds, you may be unable to sow them in any human heart, in any field of earth; but heaven shall receive them. There they shall come to richest harvest. You shall find them again–not baffled and scattered, as here, but in noblest service, in heavens eternal praise. David was not to build the temple. But he knew it was to be built. The honour was reserved for his son. He, said God, shall build an house for My name. If hindered from an undertaking ourselves let us remember that our prayers and effort may help another <\/strong>to do it. (G. T. Coster.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER XVII <\/P>

David consults Nathan about building a temple for God<\/I>, 1, 2.<\/P>

God sends him an answer by Nathan, informing him that Solomon<\/I><\/P>

shall build the house<\/I>, 3-14.<\/P>

David receives the Divine purpose with humility and joy, and<\/I><\/P>

gives God praise<\/I>, 15-27. <\/P>

NOTES ON CHAP. XVII<\/P>

<\/P>

Verse 1<\/span>. Now it came to pass<\/B><\/I>] See every thing recorded in this chapter amply detailed in Clarke’s notes on “<\/I>2Sa 7:1<\/I><\/span>“<\/I>, &c.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

This whole chapter is explained, 2Sa 7<\/span>, where the same things are recorded with very little variation of the words; which also hath been considered in my notes upon that chapter; to which I refer the reader, taking notice here but of some very few things. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1. as David sat in his house<\/B>Thedetails of this chapter were given in nearly similar terms (2Sa7:1-29<\/span>). The date was towards the latter end of David’s reign,for it is expressly said in the former book to have been at thecessation of all his wars. But as to narrate the preparations for theremoval of the ark and the erection of the temple was the principalobject of the historian, the exact chronology is not followed.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

In the Chronicle, as in 2 Samuel 7, the account of the removal of the ark to the city of David is immediately followed by the narrative of David’s design to build a temple to the Lord; and this arrangement is adopted on account of the connection between the subjects, though the events must have been separated by a period of several years. Our account of this design of David’s, with its results for him and for his kingdom, is in all essential points identical with the parallel account, so that we may refer to the commentary on 2 Sam 7 for any necessary explanation of the matter. The difference between the two narratives are in great part of a merely formal kind; the author of the Chronicle having sought to make the narrative more intelligible to his contemporaries, partly by using later phrases current in his own time, such as for , for , partly by simplifying and explaining the bolder and more obscure expressions. Very seldom do we find divergences in the subject-matter which alter the meaning or make it appear to be different. To supplement and complete the commentary already given in 2nd Samuel, we will now shortly treat of these divergences. In 1Ch 17:1<\/span>, the statement that David communicated his purpose to build a temple to the Lord to the prophet Nathan, “when Jahve had given him rest from all his enemies round about,” is wanting. This clause, which fixes the time, has been omitted by the chronicler to avoid the apparent contradiction which would have arisen in case the narrative were taken chronologically, seeing that the greatest of David’s wars, those against the Philistines, Syrians, and Ammonites, are narrated only in the succeeding chapter. As to this, cf. the discussion on 2Sa 7:1-3<\/span>.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

God’s Promise to David.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1042.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the LORD<\/B> remaineth<\/I> under curtains.   2 Then Nathan said unto David, Do all that is<\/I> in thine heart; for God is<\/I> with thee.   3 And it came to pass the same night, that the word of God came to Nathan, saying,   4 Go and tell David my servant, Thus saith the LORD<\/B>, Thou shalt not build me a house to dwell in:   5 For I have not dwelt in a house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one<\/I> tabernacle to another.<\/I>   6 Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me a house of cedars?   7 Now therefore thus shalt thou say unto my servant David, Thus saith the LORD<\/B> of hosts, I took thee from the sheepcote, even<\/I> from following the sheep, that thou shouldest be ruler over my people Israel:   8 And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are<\/I> in the earth.   9 Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning,   10 And since the time that I commanded judges to be<\/I> over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD<\/B> will build thee a house.   11 And it shall come to pass, when thy days be expired that thou must go to be<\/I> with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.   12 He shall build me a house, and I will stablish his throne for ever.   13 I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it<\/I> from him<\/I> that was before thee:   14 But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.   15 According to all these words, and according to all this vision, so did Nathan speak unto David.<\/P>

      Let us observe here,<\/P>

      I. How desirous and solicitous good people should be to serve the interests of God’s kingdom in the world, to the utmost of their capacity. David could not be easy in a house of cedar while the ark was lodged within curtains, v.<\/I><\/span> 1<\/span>. The concerns of the public should always be near our hearts. What pleasure can we take in our own prosperity if we see not the good of Jerusalem? When David is advanced to wealth and power see what his cares and projects are. Not, “What shall I do for my children to get portions for them? What shall I do to fill my coffers and enlarge my dominions?” But, “What shall I do for God, to serve and honour him?” Those that are contriving where to bestow their fruits and their good would do well to enquire what condition the ark is in, and whether some may not be well bestowed upon it.<\/P>

      II. How ready God’s prophets should be to encourage every good purpose. Nathan was no sooner aware of David’s good design than he bade him go and do all that was within his heart<\/I> (v.<\/I><\/span> 2<\/span>), for he had no reason to doubt but that God was with him in it. Ministers should stir up the gifts and graces that are in others as well as in themselves.<\/P>

      III. How little God affects external pomp and splendour in his service. His ark was content with a tabernacle (v.<\/I><\/span> 5<\/span>) and he never so much as mentioned the building of a house for it; no, not when he had fixed his people in great and goodly cities which they builded not, Deut. vi. 10<\/span>. He commanded the judges to feed his people,<\/I> but never bade them build him a house,<\/I> v.<\/span> 6<\/span><\/U><\/I><\/span>. We may well be content awhile with mean accommodations; God’s ark was so.<\/P>

      IV. How graciously God accepts his people’s good purposes, yea, though he himself prevents the performance of them. David must not build this house,<\/I> v.<\/span> 4<\/span><\/U><\/I><\/span>. He must prepare for it, but not do it; as Moses must bring Israel within sight of Canaan, but must them leave it to Joshua to put them in possession of it. It is the prerogative of Christ to be both the author and finisher of his work. Yet David must not think that, because he was not permitted to build the temple, 1. His preferment was in vain; no, “I took thee from the sheep-cote,<\/I> though not to be a builder of the temple, yet to be ruler over my people Israel;<\/I> that is honour enough for thee; leave the other to one that shall come after thee,” v.<\/I><\/span> 7<\/span>. Why should one man think to engross all the business and to bring every good work to perfection? Let something be left for those that succeed. God had given him victories, and made him a name (v.<\/I><\/span> 8<\/span>), and, further, intended by him to establish his people Israel and secure them against their enemies, v.<\/I><\/span> 9<\/span>. That must be his<\/I> work, who is a man of war and fit for it, and he must let the building of churches be left to one that was never cut out for a soldier. Nor, 2. Must he think that his good purpose was in vain, and that he should lose the reward of it; no, it being God’s act to prevent the execution of it, he shall be as fully recompensed as if he had done it; “The Lord will build thee a house,<\/I> and annex the crown of Israel to it,” v.<\/I><\/span> 10<\/span>. If there be a willing mind, it shall not only be accepted, but thus rewarded. Nor, 3. Must he think that because he<\/I> might not do this good work therefore it would never be done, and that it was in vain to think of it; no, I will raise up thy seed, and he shall build me a house,<\/I>1Ch 17:11<\/span>; 1Ch 17:12<\/span>. God’s temple shall be built in the time appointed, though we may not have the honour of helping to build it or the satisfaction of seeing it built. Nor, 4. Must he confine his thoughts to the temporal prosperity of his family, but must entertain himself with the prospect of the kingdom of the Messiah, who should descend from his loins, and whose throne should be established for evermore,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. Solomon was not himself so settled in God’s house as he should have been, nor was his family settled in the kingdom: “But there shall one descend from thee whom I will settle in my house and in my kingdom,” which intimates that he should be both a high priest over the house of God and should have the sole administration of the affairs of God’s kingdom among men, all power both in heaven and in earth, in the house and in the kingdom, in the church and in the world. He shall be a priest upon his throne,<\/I> and the counsel of peace shall be between them both,<\/I> and he shall build the temple of the Lord,<\/I>Zec 6:12<\/span>; Zec 6:13<\/span>.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

see note on: 2Sa 7:1<\/span><\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES.] This chapter coincides with 2 Samuel 7<\/span>records Davids purpose to build a house for God (1Ch. 17:1-2<\/span>), and Nathans approval. God refuses to permit this, promises a perpetual kingdom in Davids line (1Ch. 17:3-15<\/span>); grateful response to this promise (1Ch. 17:16-27<\/span>).<\/p>\n

1Ch. 17:1-2<\/span><\/em>.Davids purpose. Sat<\/em> in splendour and rest. Curtains<\/em> as a common tent. David probably fancied the time predicted (Deu. 12:10-11<\/span>) had come. Nathan<\/em> followed his own impulse, and fell into mistakes like others (1Sa. 16:6<\/span>; 2Ki. 4:27<\/span>).<\/p>\n

1Ch. 17:3-15<\/span><\/em>.Gods refusal and promise. Thou<\/em> (1Ch. 17:4<\/span>), Hebrew emphatic, Not thou<\/em> shalt build, but some one else. Tent to tent<\/em> (1Ch. 17:5<\/span>). I was walking in a tent and in a dwelling, from one place to another travelling and resting with his people. Judges<\/em>, suitable antithesis to David. Cedars<\/em>, costly materials. David elevated from low conditionsheepcotes, rude structures of mud wallsto govern Israel (1Ch. 17:7<\/span>). Name<\/em> (1Ch. 17:8<\/span>) as warrior and king. Place<\/em> (1Ch. 17:9<\/span>) fixed. Settled kingdom, constant changes before. House<\/em> (1Ch. 17:10<\/span>), a family, a line of successors. 1Ch. 17:11<\/span>. Go<\/em>, promise now personal. Seed<\/em> indefinite, not yet known which son. 1Ch. 17:12-14<\/span> refer to Solomon, and faithfully fulfilled to him. Mercy<\/em>, alluding to Saul. Evermore<\/em> (2Sa. 7:16<\/span>).<\/p>\n

1Ch. 17:16-27<\/span><\/em>.Davids prayer and thanksgiving<\/em>, which indicates teaching of deep significance and far-reaching promise. Sat<\/em> (cf.<\/em> 2Sa. 7:18-29<\/span>). House<\/em>, dynasty, familyi.e.<\/em>, from David onward in remote future. Knowest<\/em> (1Ch. 17:18<\/span>), therefore no necessity for further expression of gratitude [Keil<\/em>]. Servants<\/em> for thy words sake (2 Samuel 7<\/span>). Heart<\/em>, all attributed to divine mercy. Let be estab<\/em>. (1Ch. 17:24<\/span>). Rather And let thy name be established and magnified for ever; that is to say, Let not only thy promise stand firm, but let thy name also stand firm (continue to be held in honour) and be magnified, &c. [Speak. Com.<\/em>]. To bless<\/em> (1Ch. 17:27<\/span>). it hath pleased thee (marg). For thou<\/em>, O Lord, but blessed it, and may it be blessed for ever (cf.<\/em> 2Sa. 7:29<\/span>).<\/p>\n

HOMILETICS<\/em><\/p>\n

THE KINGS PROPOSAL.1Ch. 17:1-10<\/span><\/em><\/p>\n

David had established worship on its proper basis, reorganised the priesthood, and introduced music, yet not content. Gods of other nations had splendid temples, why not adorn Jerusalem with a house for God which should be the emblem of the nations consecration?<\/p>\n

I. Davids proposal.<\/strong> All that is in thine heart. <\/p>\n

1. A noble purpose<\/em>. To build a house for God. Good to erect asylums and benevolent institutions, more useful to help to build houses for God. Such work needful, must be done, and greatly appreciated. He hath built us a synagogue. <\/p>\n

2. A generous purpose<\/em>. I dwell in an house of cedars, &c. He felt ashamed of the contrast between his house and the house of God. One substantial and costly, the other only a tent. Impropriety, injustice, and dishonour for him to have more costly surroundings than the ark of God. God should always have our best. Many have an house of cedar for worldly lifebest talents, most time and money, keenest insight for business, but only meagre remnants for God. <\/p>\n

3. A purpose commended by the prophet<\/em>. Nathan here introduced for first time. The king opened his mind to him. Purpose reasonable, he commended it. Do all, &c. (1Ch. 17:2<\/span>). But holy prophets did not know Gods will until revealed to them; often spoke as religious men, from human aspects, and found out their error. Kings and prophets have need to consult God. <\/p>\n

II. Gods disapproval of Davids proposal.<\/strong> God not displeased with intention, did not condemn nor entirely reject, but forbade David to build. Thou shalt not build (1Ch. 17:4<\/span>). <\/p>\n

1. God knows all our purposes<\/em>. Davids known the same night it was formed. He sees the heart and reads our inmost thoughts; knows whether our desires are mean or generous towards his house. The Lord looketh on the heart. A sincere heart better than finest gold, a beautiful life more than cedar. <\/p>\n

2. God often hinders the accomplishment of our purposes<\/em>. They may be selfish and not for his glory. We may ignore God in forming them. If the Lord will, ye should say. God may seek to save us from spiritual pride and self-dependence; to increase reverence, faith, and purity; to withhold one thing to give a better. Oftentimes I purposed to come unto you, but was let (hindered) hitherto (Rom. 1:13<\/span>). My purposes are broken off (Job. 17:11<\/span>). <\/p>\n

III. Reasons for Gods disapproval of Davids proposal.<\/strong> Some given here and others found elsewhere. <\/p>\n

1. It was something entirely new<\/em>. No such building had ever existed, perhaps not possible in Israels wanderings; nor had God ever commanded the erection of a temple as he did the tabernacle. No suggestion had been given to tribe, judge, or leader. God had shared the pilgrim lot and unsettledness of his people. <\/p>\n

2. It was untimely in its beginning<\/em>. Time for building not yet. Present condition of the people not fit, must be improved. They were surrounded by hostile nations, had no permanent rest, therefore Gods sanctuary must still be a tent. Not in Davids reign, but in Solomons must plan be accomplished. Gods time always best. We delay, act before the time, or become too hasty in plan and purpose. Enter upon great engagements with much thought and prayer. <\/p>\n

3. David was not the right man to build<\/em>. War a necessary evil in his life. The temple, significant of peace, must not be built by a man of war. Kings in Middle Ages desired to atone for a wicked life by erection of a church or monastery. God will choose his own men and fix his own terms. Thou<\/em> shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight (1Ch. 22:8<\/span>; 2Ch. 2:3<\/span>).<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

1Ch. 17:3-6<\/span>. Nathans message<\/em>. <\/p>\n

1. Its form. All this vision (1Ch. 17:15<\/span>). <\/p>\n

2. Its contents, showing that God seeks to correct mistakes of his servants, that he alone is fit judge of what is pleasing to him, and that not even a prophet must step in between.<\/p>\n

1Ch. 17:5<\/span>. From tent to tent<\/em>. Not like heathen gods, confined to localities, and carried about from place to place. The Heb. Mithhallek<\/em> a travelling God<\/em>. An active, constant companion of his people, going when they go, resting when they tent. Learn<\/p>\n

1. Gods condescension.
2. Gods providence.
3. Gods help in all its adaptations to camp or tent, synagogue or city. Happy in mean accommodations if God be with us!<\/p>\n

1Ch. 17:5-6<\/span>. Gods house in relation to mans condition<\/em>. <\/p>\n

1. It is not required by God himself. The Most High dwells not in temples made with hands (Act. 7:4<\/span>), neither worshipped with mens hands (Act. 17:24<\/span>). Hence the purity and spirituality of Bible religion. Other religions mean in thought, indicate that God needs temples and gifts. <\/p>\n

2. It is required only by man, as a dependent spiritual being, craving for God, for a tabernacle of witness, that God concerns himself with man, and will hearken to prayer. Gods dwelling-place the human heart; not sacred groves, consecrated temples, or grand cathedrals. Ye are the temples of the Holy Ghost.<\/p>\n

1Ch. 17:9-10<\/span>. Israels well-being from God<\/em>. <\/p>\n

1. A place appointed for them. So for us in habitations and Christian work.
2. Settlement in the appointed place. I will plant as a tree, and they shall grow (a<\/em>) without disturbance. Children of wickedness shall waste, afflict, or injure them no more; (b<\/em>) without termination. Shall be moved no more, at least until important ends are answered. These gradually advancing manifestations of the Lords favour to David<\/em> look to the well-being of the people of Israel<\/em>. <\/p>\n

(1) He thereby prepared a place<\/em> for them; that is, by subduing their enemies, made room for a safe, unendangered expansion in the promised land; <\/p>\n

(2) Planted them;<\/em> that is, on the soil thus cleansed and made safe He established a firm, deep-rooted national life; <\/p>\n

(3) They dwell in their (own) place<\/em>, their life-power unfolds itself within the limits secured them by the Lord; <\/p>\n

(4) They shall no longer be affrighted<\/em> by restless enemies. In these words the discourse turns to the future of the people. The sense is: after all these manifestations of favour in the past<\/em> up to this time, the Lord will for the future<\/em> assure his people a position and an existence, wherein they shall no more experience the affliction and oppression that they suffered from godless nations [Lange<\/em>].<\/p>\n

HOMILETICS<\/em><\/p>\n

GOD IN PERSONAL LIFE.1Ch. 17:7-8<\/span><\/em>; <\/em>1Ch. 17:11<\/span><\/em><\/p>\n

Gods grace wonderfully magnified in Davids history. Every age and every nation its prominent men with special mission, proving the possibilities of personal life and the providence of God in their development. <\/p>\n

I. God<\/strong> elevates men from the lowest to the highest station in life.<\/strong> David, from the sheepcote to the throne; Amos, from flocks of Tekoah to prophetic office; fishermen, from their nets to be heralds of the gospel. History full of illustrations of God selecting, qualifying, and in due time raising men to fill their place as reformers, preachers, and rulers. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory. <\/p>\n

II. God helps men to do the work for which they are elevated.<\/strong> This special work not left undone. No failure in Gods plans. Faithful is he who calleth you, who also will do it. <\/p>\n

1. By his constant presence<\/em>. I have been with thee whithersoever thou hast walked. David, Daniel, Luther never left to themselves. <\/p>\n

2. By continual victories<\/em>. Much opposition to overcome. If God with us, opposition disarmed; enemies cut off. None can prevent us rising, none frustrate our work. I will work, and who shall let (hinder) it? (undo it. Horsley<\/em>) (Isa. 43:13<\/span>). The Lord of hosts hath purposed, and who shall disannul it? (Isa. 14:27<\/span>). <\/p>\n

III. God honours men for faithful performance of the work to which they are elevated.<\/strong> David greatly honoured in his own life and that of his posterity. <\/p>\n

1. Honoured in reputed life<\/em>. Made thee a name like the name of the great men that are in the earth. Names are made<\/em>, as well as fortunes, by God. Many ambitious for a name, but get one of ill-repute. Love of fame, not love of virtue; often becomes a passion, and tramples on the rights of humanity and sheds innocent blood. Byron sought fame, pronounced it worthless: tis nothing but cold snow. A good name rather to be chosenrenders more useful and gains more respectthan great riches. This we may register in the annals of the Church and in the book of life. <\/p>\n

2. Honoured in peaceful death<\/em>. When thy days be expired, thou must go to be with thy fathers (1Ch. 17:11<\/span>). Days gradually drawing to an end. Then go to lie with thy fathers (Deu. 31:16<\/span>). Death a sleep, quiet and peaceful to the Christian. Not an eternal sleep! A family gathering hereafter, with thy fathers. As Strafford disrobed and prepared himself for the block, he said, I thank God that I am nowise afraid of death, nor am daunted with any terrors; but do as cheerfully lay down my head at this time as ever I did when going to repose.<\/p>\n

GODS PROMISES TO DAVID.1Ch. 17:11-15<\/span><\/em><\/p>\n

More given to David than acceptance of his proposal. The spiritual superior to the material. The political throne falls, but a kingdom is established for ever. Here are three things chiefly<\/p>\n

I. The erection of the house of God by the seed of David.<\/strong> Seed raised up, one of his sons should succeed him and build. David lived on in Solomon, who used the materials his father collected, and carried out the plans that his father suggested. Death never cuts off the influence nor destroys the work of a good man. When thy days be fulfilled and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom (2Sa. 7:12-13<\/span>). <\/p>\n

II. The elevation of Davids seed to sonship with God.<\/strong> I will be his father, and he shall be my son. God a father to Solomon in early life and reign. Tender love and providential care ever displayed. Mercy not taken from him as from Saul. He became popular, wealthy, and wise. What a privilege to take the place and receive the honour of sons! In bestowment of the blessing a display of love and grace beyond expression, and calls forth admiration from all who partake. Behold what manner of love, &c. <\/p>\n

III. The establishment of everlasting<\/strong> dominion in Davids seed.<\/strong> Promise added to promise, embracing present and all future time. Gods thoughts not as our thoughts. David dies, Solomon succeeds, the family prospered and remained in power 400 years; but his throne shall be established for evermore in the Messiah, Davids seed and son.<\/p>\n

DAVIDS RECEPTION OF THE NEWS.1Ch. 17:16-27<\/span><\/em><\/p>\n

David sat before the Lord in waiting attitude and devout meditation; received the message from Nathan with admiring wonder, and petitioned for its accomplishment in himself, family, and kingdom. <\/p>\n

I. In grateful praise.<\/strong> The content<\/em> of this thanksgiving prayer is like a clear glass, wherein we see into the innermost depths of Davids heart. His soul wholly taken up with the divine revelation and promise, expresses itself in the utterances which follow one another quickly, in accordance with internal excitement of feeling. <\/p>\n

1. In spirit of deep humility<\/em>. Who am I? (1Ch. 17:16<\/span>). An expression of deep feeling of nothingness in contrast to Gods greatness and goodness. Divine loftiness and human lowliness (cf.<\/em> Psa. 8:5<\/span>; Psa. 144:3<\/span>). <\/p>\n

2. In astonishment for personal favours<\/em> (1Ch. 17:17-19<\/span>). (a<\/em>) Favour to his house. (b<\/em>) Favour for the future. If unworthy to receive former mercies, how should I feel in regard to promises reaching in the far futurea great while to come? Silence most befitting and eloquent, for language fails to express feeling. What can David speak more? <\/p>\n

3. In adoration of Gods greatness<\/em> (1Ch. 17:20-21<\/span>). He is great; the incomparable<\/em> Godnone like thee; the only<\/em> Godnone beside thee. Let his attributes and lovingkindness awaken our gratitude and praise; prompt us to adore his excellence and glory. <\/p>\n

4. In remembrance of national mercies<\/em>. David passes from present blessings to review the pastrises from his personal experience to the whole line of Gods glorious manifestations in the history of his people (Hengs.<\/em>). Israel the only nation redeemed by its God. This redemption incomparable and peculiar, an act which separated them, and made them independent. Deeds of greatness and terribleness followed. Nations expelled to make room for Israel, whom he claimed as specially his own, adopted them that he might become their God. <\/p>\n

II. In earnest prayer<\/strong> (1Ch. 17:23-27<\/span>). Connected with thanksgiving for present and past, David prays for the future. <\/p>\n

1. For the fulfilment of the promise<\/em>. Do as thou hast said. Royal dignity set up, establish it for ever. Everlasting continuance promised, let the word become deed. <\/p>\n

2. For the glorification of Gods name<\/em>. This the design or consequence of the fulfilled word. Not the honour of his house, not the glory of his people, but solely the honour of God had David in view. <\/p>\n

3. For the continuance of the blessing<\/em>. The blessing secures the continuance. Neither posterity nor power without this. Except the Lord build the house, they labour in vain that build it (literally, its builders labour in vain in it) (Psa. 127:1<\/span>). Needful to pray for families, temples, and churches. Let it please thee to bless the house of thy servant, &c. (1Ch. 17:27<\/span>).<\/p>\n

THE GREATNESS OF DIVINE FAVOURS.1Ch. 17:16-19<\/span><\/em><\/p>\n

We briefly fill up an adapted sketch from Lange (2Sa. 7:18<\/span>). <\/p>\n

I. They infinitely surpass human desert.<\/strong> Who am I, and what is mine house? Davids gifts and graces eminent, his honour, success, and reputation great. His house of the royal tribe, and allied to the best families, but no worthiness in family or head. <\/p>\n

II. They fill all times from remotest past to distant future.<\/strong> For a great while to come. From beginning of Davids reign to end of the world, through Davids seed. From the fall of man to his redemption in glory. <\/p>\n

III. They spring from sovereign mercy.<\/strong> According to thine own heart, hast thou done all this greatness. People made great not by their own deeds, but by works which God in free sovereign mercy performs for and in them. <\/p>\n

IV. They are beyond all human comprehension.<\/strong> What can David say more? (1Ch. 17:18<\/span>). Words cannot express our obligations, and even a sense of obligation. As heaven is high above the earth, so are Gods thoughts above our thoughts.<\/p>\n

TRUE PRAYER.1Ch. 17:23-27<\/span><\/em><\/p>\n

Founded upon Gods promise and declared purpose. David honoured Gods faithfulness, expressed his hearts desire, and becomes a model to us in this prayer. <\/p>\n

I. It is grounded on Gods promise.<\/strong> Thou hast spoken. Without this darkness and uncertaintyno hope, no encouragement to pray. The labourer in the field, the soldier in the army, and the maidservant in the family animated by promise. The Bible filled with promises well adapted to our moral condition, and reveals exceeding great and precious promises. <\/p>\n

II. It regards Gods honour solely.<\/strong> That thy name may be magnified (1Ch. 17:24<\/span>). This shall be the sum and aim of all our prayers. Magnify self less and God more. Both as Lord of hosts and God of Israel, that is as universal Ruler and covenant God let him be glorified. <\/p>\n

III. It ascribes all to Gods free grace.<\/strong> Thou hast told thy servant. The beginning, the revelation from thee. None could have guessed, been assured, or predicted without thy word. All of Gods good pleasure, whose name is mentioned no less than eight times in these few verses (cf.<\/em> parallel passage, 2Sa. 7:24-29<\/span>). <\/p>\n

IV. It appeals to Gods faithfulness.<\/strong> Thou art God, unchangeable, powerful, and fit to be trusted. Thy words are truth<\/em> (2 Sam.), never fail, and their accomplishment may be relied upon. The Bible invites unbounded trust in Gods character and procedurerepresents it to be the grand duty and joyous privilege of all men. <\/p>\n

V. It receives the fulness of Gods<\/strong> blessing. God blesses now, and his blessing cannot be revoked (1Ch. 17:27<\/span>). Independent of future mercies, prayer is a training, discipline, and dignitythe appointed means for our spiritual and future good, and the needed preparation to attain it. Never in vain. Good to draw near now to receive that blessing, which maketh rich, &c.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

1Ch. 17:13<\/span>. I will be his father and he shall be my son<\/em>. This true<\/p>\n

(1) of Solomon and other descendants of David who were kings of Judah; <\/p>\n

(2) of Christ, the son of David (Heb. 1:5<\/span>); <\/p>\n

(3) of every one who is a believer in Christ and thus a child of God (1Jn. 3:1<\/span>; 1Jn. 5:1<\/span>) [Lange<\/em>].<\/p>\n

1Ch. 17:17-22<\/span>. A model of devout thanksgiving<\/em>. I. Over that he rejoices. <\/p>\n

1. Over great blessings received in the past. <\/p>\n

2. Over yet greater blessings promised in the future (1Ch. 17:17<\/span>). II. In what spirit he regards these favours. <\/p>\n

1. As utterly undeserved by himself (1Ch. 17:16<\/span>). <\/p>\n

2. As the gift of Gods sovereign<\/em> grace [Ibid.<\/em>].<\/p>\n

1Ch. 17:20-22<\/span>. Gods relation to his people<\/em>. Let us for the illustrating of these words considerI. The relation which God bears to his people. <\/p>\n

1. He has chosen them out of the world, which lieth in wickedness.
2. He has given himself to them in a peculiar way.
3. He avows that relation to them before the whole universe. II. Inquire what, under that relation, we may expect at his hands.
1. The care of his providence.
2. The communications of his grace.
3. The manifestations of his love.
4. The possession of his glory. III. What, under that relation, he is entitled to expect from us.
1. That we be a people to him.
2. That we give ourselves to him, as he has given himself to us. Conclude with two proposals
(1) That we at this very hour accept Jehovah as our God;
(2) That we now consecrate ourselves to him as his people [C. Simeon, M.A.<\/em>].<\/p>\n

1Ch. 17:23-27<\/span>. The relation, between Gods promise and prayer<\/em>. I. The promise prompts to prayer. The character of him who makes the promise, the value of the blessing promised stir up and never prevent prayer. II. The promise assures success in prayer. It is not a mere venture, presumption, or uncertainty, but confident hope of Gods blessing. Characteristics of true prayer<\/em>. The prayer of David after the reception of the Lords promise of favour bears testimony to the unexpected, joyfully surprising revelation that was made to him and mirrors his childlike humility, fervid devotion<\/em>, and unshakable confidence<\/em> towards his God. To this prayer, which proceeds from a joyfully shocked and deeply moved heart, applies (so far as is possible from the Old Testament standpoint) what Bernard of Clairvaux says of true prayer: If the way to Gods throne is to stand free and open to our prayer, and it is there to find ready acceptance and hearing, it must proceed from an humble, fervid<\/em>, and trusting<\/em> heart. Humility<\/em> teaches us the necessity of prayer, fervour<\/em> gives it flight and endurance, trust<\/em> provides it with an unmovable foundation [Lange<\/em>]. This thanksgiving confirms anew the fact that the only foundation on which the true godliness and everlastingness of the kingdom can rest is the purity and holiness of an humble heart, and therefore the hearty and living humility of Davids thanksgiving may give us the strongest assurance that here is really enthroned the culmination of all royal rule [Baumgarten<\/em>].<\/p>\n

ILLUSTRATIONS TO CHAPTER 17<\/p>\n

1Ch. 17:7<\/span>. From the sheepcote<\/em>. Be not ashamed of your origin. It is well for the great who have risen to be reminded of the humble place which they once occupied. At one of Napoleons grand imperial receptions, where his brothers and sisters were, all of them elevated to high rank, and some of them with royal titles, it is reported that one of them said to another, What would our father and mother have said if they had seen us as we are now? [S. S. Teacher<\/em>].<\/p>\n

1Ch. 17:11<\/span>. Days expired<\/em>. God respects not so much after what manner we die, as what manner of death we die [Augustine<\/em>]. Is that a death-bed<\/em> where a Christian dies? Yes; but not his<\/em>tis Death itself that dies [Coleridge<\/em>].<\/p>\n

1Ch. 17:16-19<\/span>. What speak more<\/em>. Debt to grace. When a friend observed to Rev. John Brown, of Haddington, that we must run deeper and deeper into graces debt, he replied, Oh, yes; and God is a good creditor; he never seeks back the principal sum, and indeed puts up with a poor annual rent [Life of, &c.<\/em>].<\/p>\n

1Ch. 17:20-26<\/span>. A great God to trust in<\/em>. Wesley, preaching at Doncaster, said, a poor Romanist woman, having broken her crucifix, went to her priest frequently crying out, Now I have broken my crucifix, I have nothing to trust in but the great God. Wesley exclaimed, What a mercy she had a great God to trust in! A Romanist present was powerfully affectedthe great God to trust in touched his heart. He was very deeply convinced of his need of salvation, and joined the Methodist Society, and became an ornament to religion [Bib. Museum<\/em>].<\/p>\n

1Ch. 17:26<\/span>. Promised<\/em>.<\/p>\n

The thing surpasses all my thought,<\/p>\n

But faithful is my Lord;<\/p>\n

Through unbelief I stagger not,<\/p>\n

For God hath spoke the word.<\/p>\n

[John Gill<\/em>].<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

LESSON EIGHT 1718<\/strong><\/p>\n

DAVID AND THE TEMPLE. ISRAEL GOES TO WAR.
9. DAVIDS PLANS FOR THE TEMPLE (Chapter 17)<\/p>\n

INTRODUCTION<\/strong><\/p>\n

Davids purpose to build the Temple resulted in Jehovahs revelation of the eternal establishment of Davids house. David proceeded to extend his territory from the Great Sea to the Euphrates River.<\/p>\n

TEXT<\/strong><\/p>\n

1Ch. 17:1<\/span>. And it came to pass, when David dwelt in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedar, but the ark of the covenant of Jehovah dwelleth under curtains. 2. And Nathan said unto David, Do all that is in thy heart; for God is with thee. 3. And it came to pass the same night, that the word of God came to Nathan, saying, 4. Go and tell David my servant, Thus saith Jehovah, Thou shalt not build me a house to dwell in: 5. For I have not dwelt in a house since the day that I brought up Israel, unto this day, but have gone from tent to tent, and from one tabernacle to another. 6. In all places wherein I have walked with all Israel, spake I a word with any of the judges of Israel, whom I commanded to be shepherd of my people, saying, Why have ye not built me a house of cedar? 7. Now therefore thus shalt thou say unto my servant David, Thus saith Jehovah of hosts, I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over my people Israel: 8. And I have been with thee whithersoever thou hast gone, and have cut off all thine enemies before thee; and I will make thee a name, like unto the name of the great ones that are in the earth. 9. And I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more; neither shall the children of wickedness waste them any more, as at the first, 10. and as from the day that I commanded judges to be over my people Israel; and I will subdue all thine enemies. Moreover I tell thee that Jehovah will build thee a house. 11. And it shall come to pass, when thy days are fulfilled that thou must go to be with thy fathers, that I will set up thy seed after thee, who shall be of thy sons; and I will establish his kingdom. 12. He shall build me a house, and I will establish his throne forever. 13. I will be his father, and he shall be my son: and I will not take my lovingkindness away from him, as I took it from him that was before thee; 14. but I will settle him in my house and in my kingdom for ever; and his throne shall be established forever. 15. According to all these words, and according to all this vision, so did Nathan speak unto David.<\/p>\n

Then David the king went in, and sat before Jehovah; and he said, Who am I, O Jehovah God, and what is my house, that thou hast brought me thus far? 17. And this was a small thing in thine eyes, O God; but thou hast spoken of thy servants house for a great while to come, and has regarded me according to the estate of a man of high degree, O Jehovah God. 18. What can David say yet more unto thee concerning the honor which is done to thy servant? for thou knowest thy servant. 19. O Jehovah, for thy servants sake, and according to thine own heart, hast thou wrought all this greatness, to make known all these great things. 20. O Jehovah, there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears. 21. And what one nation in the earth is like thy people Israel, whom God went to redeem unto himself for a people, to make thee a name by great and terrible things, in driving out nations from before thy people, whom thou redeemest out of Egypt? 22. For thy people Israel didst thou make thine own people forever; and thou, Jehovah, becamest their God. 23. And now, O Jehovah, let the word that thou hast spoken concerning thy servant, and concerning his house, be established forever, and do as thou hast spoken. 24. And let thy name be established and magnified forever, saying Jehovah of hosts is the God of Israel, even a God to Israel: and the house of David thy servant is established before thee. 25. For thou, O my God, hast revealed to thy servant that thou wilt build him a house: therefore hath thy servant found in his heart to pray before thee. 26. And now, O Jehovah, thou art God, and hast promised this good thing unto thy servant: 27. and now it hath pleased thee to bless the house of thy servant, that it may continue forever before thee: for thou, O Jehovah, hast blessed, and it is blessed forever.<\/p>\n

PARAPHRASE<\/strong><\/p>\n

1Ch. 17:1<\/span>. After David had been living in his new palace for some time he said to Nathan the prophet, Look! Im living here in a cedar-paneled home while the Ark of the Covenant of God is out there in a tent! 2. And Nathan replied, Carry out your plan in every detail, for it is the will of the Lord. 3. But that same night God said to Nathan, 4. Go and give my servant David this message: You are not to build my temple! 5. Ive gone from tent to tent as my home from the time I brought Israel out of Egypt. 6. In all that time I never suggested to any of the leaders of Israelthe shepherds I appointed to care for my peoplethat they should build me a cedar-lined temple. 7. Tell my servant David, The Lord of heaven says to you, I took you from being a shepherd and made you the king of my people. 8. And I have been with you everywhere youve gone; I have destroyed your enemies, and I will make your name as great as the greatest of the earth. 9. And I will give a permanent home to my people Israel, and will plant them in their land. They will not be disturbed again; the wicked nations wont conquer them as they did before, 10. when the judges ruled them. I will subdue all of your enemies. And I now declare that I will cause your descendants to be kings of Israel just as you are. 11. When your time here on earth is over and you die, I will place one of your sons upon your throne; and I will make his kingdom strong. 12. He is the one who shall build me a temple, and I will establish his royal line of descent forever. 13. I will be his father, and he shall be my son; I will never remove my mercy and love from him as I did from Saul. 14. I will place him over my people and over the kingdom of Israel foreverand his descendants will always be kings. 15. So Nathan told King David everything the Lord had said.<\/p>\n

16. Then King David went in and sat before the Lord and said, Whom am I, O Lord God, and what is my family that you have given me all this? 17. For all the great things you have already done for me are nothing in comparison to what you have promised to do in the future! For now, O Lord God, you are speaking of future generations of my children being kings too! You speak as though I were someone very great. 18. What else can I say? You know that I am but a dog, yet you have decided to honor me! 19. O Lord, you have given me these wonderful promises just because you want to be kind to me, because of your own great heart. 20. O Lord, there is no one like youthere is no other God. In fact, we have never even heard of another god like you! 21. And what other nation in all the earth is like Israel? You have made a unique nation and have redeemed it from Egypt so that the people could be your people. And you made a great name for yourself when you did glorious miracles in driving out the nations from before your people. 22. You have declared that your people Israel belong to you forever, and you have become their God. 23, And now I accept your promise, Lord, that I and my children will always rule this nation. 24. And may this bring eternal honor to your name as everyone realizes that you always do what you say. They will exclaim, The Lord of heaven is indeed the God of Israel! And Israel shall always be ruled by my children and their posterity! 25. Now I have the courage to pray to you, for you have revealed this to me. 26. God himself has promised this good thing to me! 27. May this blessing rest upon my children forever, for when you grant a blessing, Lord, it is an eternal blessing!<\/p>\n

COMMENTARY<\/strong><\/p>\n

The parallel to the account in chapter 17 is recorded in 2Sa. 7:1-29<\/span>.[37] Davids house of cedar which Hiram had helped him build caused David to experience some mixed emotions. He and his rather extensive family were very comfortably housed. The provisions made for them were such as would be worthy of a king and his household. All of this, David deeply appreciated. At the same time, his conscience accused him because the ark was in a tent and no permanent house had been built for Jehovah. David was disposed to give Jehovah first place in all considerations. Even to himself it appeared that in this matter of housing, his God had been sadly neglected. He must rule by the divine law. Jerusalem is the established capital. The ark is already in the city. Gods house was only a tent. Surely Jehovah would smile upon him if he could be instrumental in building a house far more splendid and of grander proportions than his own in which the glory of the God of Israel would dwell. Moses took Jehovahs pattern and became the chief human agent in the building of the Tabernacle. David, in like manner, desired to serve his God in this later day setting up a permanent place of worship to be used by a people now permanently established.<\/p>\n

[37] Beecher, Willis J., The Prophets and the Promise, Baker Book House, Grand Rapids, Mich., 1963, pp. 229-232. Spence, H. D. M., The Pulpit Commentary, I Chronicles, pp. 268-269.<\/p>\n

David shared his thoughts with Nathan, the prophet and counselor. Nathan, as the spokesman for Jehovah, probably brought Gods word to David many times. Three specific occasions are recorded. David sinned with Bathsheba (2Sa. 12:1<\/span>) and Jehovah sent Nathan with words of bitter condemnation. When Adonijah was about to seize the throne (1Ki. 1:34<\/span>), Nathan reminded David that Solomon was to be Davids successor. The reference now under consideration (1Ch. 17:1<\/span>) introduces us to this man of God, Nathan. What happened here makes it clear that Nathan was not briefed concerning Jehovahs will as this related to David and the Temple. To Nathan, Davids concern for the ark was most gratifying. The prophet did not question the matter. He presumed that Jehovah would grant full approval and that God would be with David in this project. Here again the student learns that a prophet could only know what had been specifically revealed to him.<\/p>\n

1Ch. 17:4-15<\/span> record the plans that Jehovah had decreed for fulfillment with regard to David and his descendants. These plans were far-reaching and could have been initiated and executed only by Him who is all-wise and not bounded by time. Jehovah did not delay the announcement of His program involving David once the king had suggested building Gods House. The same night Nathan received directly and in detail the particulars of Jehovahs plan. The careful wording of the divine decree impresses the reader both here and in 2 Samuel 7<\/span>. David is called Jehovahs servant. Even though David was king, he was completely satisfied with his servant relationship to Jehovah. That which David had planned to do was absolutely reversed. Thou shalt not build me a house to dwell in. These words surely fell on Davids ears as a stunning rebuke. They only served to make it plain that mans thoughts often do not agree with Gods thoughts. David could well have reasoned within himself, Jehovah is very difficult to understand. What I wanted to do seemed to me to be so necessary and so proper. God had other plans involving David and his descendants which were far more elaborate than Davids most imaginative designs for a Temple. In the detailed veto of Davids proposal, Jehovah emphasized the fact that in all of His experiences with Israel He had been satisfied to live in a tent. He had tabernacled with His people. At no time had He ordered a house (a more permanent structure) to be built for Him. The judges of Israel, men like Moses, Joshua, and Samuel had never heard the suggestion, much less the express command to build Jehovah a house of cedar. In effect, God said to David, I appreciate the consideration, but the time is not right and you are not the man. If the word of God had been complete in verse six, David would have graciously accepted the over-ruling decision. By Jehovahs wise design David was prepared to be introduced to Gods plan for him and for his house. Once more David is called Jehovahs servant. Nathan was told to be careful to remind David that from the humble life of a shepherd he had been lifted to the throne of Israel. The sheepcote was a resting place for sheep and shepherds. It would refer to a kind of pasture which would provide good natural protection for the flocks. A shepherd had become a king, the leader of the unique people, Israel. Nathan was ordered to remind David how Jehovah had been with him through every experience until this hour. All enemies had been removed. Davids own brothers, Saul, the Philistines, Ishbosheth with their combined antagonism had not been able to thwart Gods purpose. This was history. It had already happened. Now, the hour had struck when the Lord would reveal His plans for the future. I will make thee a name like the great ones of the earth (1Ch. 17:8<\/span>). David, the warrior, the administrator, the righteous ruler, Jehovahs special representative will take his place among the worlds most illustrious kings. Israel, Jehovahs people, will be established in their own land. Enemies will not be able to scatter them and as a people they will be bound together by a genuine righteousness. The great revelatory proclamation involving David is recorded in 1Ch. 17:10<\/span>, Jehovah will build thee a house. The term house has to do with ones descendants. David had no lack of sons, as we have seen. Through a chosen son Jehovah will guarantee the continuation of Davids reign. David would accomplish his ministry of kingship and even as he passed from earths scene, Jehovah promised to set Davids son on Israels throne. The time came when by divine appointment Solomon, Davids son, was made king (1Ch. 29:1<\/span>; 1Ch. 29:22-23<\/span>). Every promise made to Solomon was fulfilled. His kingdom was fully established. The far-reaching Messianic implications of this were recognized by Peter (Act. 2:29-33<\/span>) and Paul (Act. 13:34<\/span>) and in Gabriels message to Mary (Luk. 1:32-33<\/span>). Davids son, Solomon, received divine orders to build Jehovahs house, the Temple. Solomon would be hedged about with every protection so he could be a great king. If Solomon failed, Jehovah could not be charged with lack of concern. I will be his father, and he shall be my son. Jehovah would do whatever ought to be done to provide grace for a fruitful reign. The one who was before thee (1Ch. 17:13<\/span>) referred to king Saul. Jehovah removed His lovingkindness from Saul; but not before Saul had determined to do as he pleased. Saul hardened his own heart. He chose to be abandoned by God. Sauls house was doomed to extinction. In the promise made to David (1Ch. 17:10<\/span>) Jehovah committed Himself to the maintenance of Davids line. A successor to David may forget God and rule wickedly. Such a king will be judged on his own merits, however the Davidic kings son will have his opportunity to bring the people back to Jehovah. Often, for Davids sake, Jehovah graciously endured the hateful attitudes of His people. The tremendous promise made to David was that as long as there should be a people of God, a true Israel, there will be a king of Davids line ruling over this people. This promise found the beginning of its fulfillment in Solomon and its ultimate completion in Jesus Christ. The concept of an eternal kingdom (Dan. 2:44<\/span>) is a favorite prophetic theme and is the major concern in the Epistle to the Hebrews.<\/p>\n

Upon hearing Jehovahs word through Nathan, David immediately began to express his appreciation to God in a prayer of thanksgiving. This prayer is recorded in 1Ch. 17:16-27<\/span>. A careful analysis of the prayer reveals Davids comprehension of Jehovahs promise and the depth of the kings appreciation. David sat before Jehovah. Most likely he went to the tent where the ark was housed and there he prayed. The king was sincere in his humility. His humble beginning in Bethlehem and his being the youngest of Jesses eight sons did not qualify him for the high office he held. Why would the Lord turn to such a person promising to establish his house forever? By Jehovahs help David had been brought thus far. This phrase echoes Samuels gratitude to God when at Ebenezer he had said hitherto hath Jehovah helped us (1Sa. 7:12<\/span>). At this time David had already been richly blessed. David had considered himself to be quite insignificant. Jehovah chose him from among all men to be the kingly representative of the people of God. Repeatedly David spoke of himself as a servant. A servant had become a prince. What had happened in this tremendous transaction had taken place through Jehovahs own free will. There was only one God. The decisions He made expressed His sovereign will. Having considered his own unworthiness, David in his prayer turned to expressions of thanksgiving for the people, Israel. God had brought Israel out of Egypt and He had displaced powerful nations in Palestine to make a place of His people. Jehovah had entered into a covenant relationship with Israel. In this prayer the king pledged that he would use all of his energies to establish and magnify Jehovahs name. David rose from his prayer in wonderment repeating the words, the Lord has said He will build me a house.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(1) Now it came to pass, as David sat in his house.<\/strong>In both texts the story of this chapter naturally follows that of the removal of the Ark, although the events themselves appear to belong to a later period of Davids reign, when the Lord had given him rest round about from all his enemies (2Sa. 7:1<\/span>; comp. 1Ch. 17:8<\/span>). 1Ch. 17:11-14<\/span> indicate some time before the birth of Solomon, but the date cannot be more exactly determined.<\/p>\n

David.<\/strong>Thrice in 1Ch. 17:1-2<\/span>, for which Samuel has <\/em>the king. The chronicler loves the name of his ideal sovereign.<\/p>\n

Sat.<\/strong>Dwelt.<\/p>\n

Lo.<\/strong>Samuel, See, now.<\/p>\n

An house.<\/strong>The houseviz., that which Hirams craftsmen had built (1Ch. 14:1<\/span>, sqq.<\/em>).<\/em><\/p>\n

Of cedars.<\/strong>A vivid allusion to the splendour of the palace, with its doors, walls, and ceilings of cedar wood. Cedar of Labnana (Lebanon) was in great request with the Assyrian monarchs of a later age for palace-building.<\/p>\n

Under curtains<\/strong>i.e., in a<\/strong> tent (Hab. 3:7<\/span>). Samuel has, dwelleth amid the curtain (collect.). The verb is omitted here for brevity.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

1Ch 17:17<\/strong><\/span>  And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant’s house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God.<\/p>\n

1Ch 17:17<\/span><\/strong> “for hast (also) spoken of thy servant’s house for a great while to come ”<\/strong> – Comments – <\/em><\/strong> David was concerned about an earthly house for God, and God was concerned about David’s house, or his lineage of kings.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

<\/p>\n

<\/strong> David Forbidden to Build God a House<\/p>\n

v. 1. Now it came to pass, as David sat in his house,<\/strong> after his victories had given him a period of comparative, quiet, that David said to Nathan, the prophet, Lo, I dwell in an house of cedars,<\/strong> the fine royal palace which the friendly bounty of King Hiram had made possible, but the Ark of the Covenant of the Lord remaineth under curtains. <\/strong> The thought that he was more comfortably and splendidly housed than the ark seemed unnatural, contradictory, to him; his idea and purpose was to erect a temple to the true God. <\/p>\n

v. 2. Then Nathan,<\/strong> giving merely his own opinion, not the revealed will of the Lord, said unto David, Do all that is in thine heart; for God is with thee. <\/strong> To his merely human judgment the plan of David seemed very good. <\/p>\n

v. 3. And it came to pass the same night that the word of God came to Nathan,<\/strong> in a direct Revelation saying, <\/p>\n

v. 4. Go and tell David, My servant, Thus saith the Lord, Thou shalt not build Me an house to dwell in; <\/p>\n

v. 5. for I have not dwelt in an house,<\/strong> in a building of solid construction, since the day that I brought up Israel unto this day, but have gone from tent to tent and from one tabernacle to another;<\/strong> for the Tabernacle had been put up in a great number of places since it had first been constructed, and its curtains and coverings had undoubtedly been replaced several times, due to ravages of time and ordinary wear and tear. <\/p>\n

v. 6. Wheresoever I have walked with all Israel, spake I a word to any of the Judges of Israel, whom I commanded to feed,<\/strong> to take care of and rule, My people, saying, Why have ye not built Me an house of cedars? <\/p>\n

v. 7. Now, therefore, thus shalt thou say unto My servant David, Thus saith the Lord of hosts,<\/strong> the great Jehovah Sabaoth, I took thee from the sheepcote, even from following the sheep,<\/strong> from the lowly life of a humble shepherd, that thou shouldest be ruler over My people Israel; <\/p>\n

v. 8. and I have been with thee whithersoever thou hast walked,<\/strong> a God not confined to a single habitation, but with His children at all times and in all places, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth,<\/strong> His unmerited blessings had attended David’s entire career. <\/p>\n

v. 9. Also, I will ordain a place for My people Israel, and will plant them,<\/strong> give them a sure and abiding place of habitation, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning, <\/p>\n

v. 10. and since the time that I commanded Judges to be over My people Israel,<\/strong> including the whole period from Joshua to Saul. Moreover, I will subdue all thine enemies. <\/strong> All that David and Israel had they owed to the mercy of the Lord. Even so God, in the Gospel, gives all spiritual gifts to men without any merit and worthiness in them, expecting, in return, only that men will use His blessings with proper thanksgiving. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

This chapter is paralleled by 2Sa 7:1-29<\/span>; and the parallel is for the most part very close. The purport of the two accounts may be said to be identical, while the variations of some few words and sentences just suffice to indicate the somewhat different objects of the two writers, and the very different time when our compiler was having recourse to the common authority. The “good” purpose which was in David’s heart is, like many other good purposes, obstructed by the will and providence of God himself. It is not one of that other kind of “good intentions,” with which the way to hell is so often paved, when the man who forms the resolution and entertains the intention is he who of his own choice, or fickleness, or indifference, breaks it. It is acknowledged, therefore, and meets in fact with a large and gracious reward, in being made the occasion of the distinct revelation to David of a lasting house and perpetuated kingdom in his line. The interest of this chapter is heightened, as will be seen, by the aspects of royal “home” life and peace which it presents.<\/p>\n

1Ch 17:1<\/span><\/strong><\/p>\n

We may easily imagine how the excitement, though not the deeper interest, attending the removal of the ark and the festival on occasion of its safe establishment on Zion had now subsided. David’s thoughts respecting the honour due to God and to the ark of the covenant had time to grow into convictions, and they were greatly and rightly stimulated by reflection on his own surroundings of comfort, of safety, of stability and splendour. He revolves the possible methods and the right methods of showing that honour due. The completion of his own house, one presumably fit for the permanent abode of the King of Israel (1Ch 14:1<\/span>), is the clear demonstration to him that the ark should not dwell in a mere tent. It is a true touch of life, when it is written that as David sat in his house<\/strong> these thoughts possessed him, and so strongly. The exact time, however, here designed, and the exact occasion of his revealing the thoughts that burned within him, to Nathan, do not appear either here or in the parallel place. In the opinion of some, an indication of some interval having elapsed is found in the words (2Sa 7:1<\/span>), “The Lord had given him rest round about from all his enemies;” while others consider those words to refer to the victories gained over the Philistines, as recorded in 1Ch 14:1-17<\/span>. Nathan the prophet<\/strong>. This name suddenly breaks upon us, without any introduction, here for the first time. Nathan is emphatically entitled “the prophet,” but perhaps merely to distinguish him from Nathan, David’s eighth son. Amid many other important references to Nathan, and which speak for themselves, must be specially noted 1Ch 29:29<\/span>; 2Ch 9:29<\/span>. And it will be noticed from the former of these references, in particular how Nathan is the prophet (); not (like Samuel and Gad) seer ( or ). Possibly he is intended in 1Ki 4:5<\/span>. An house of cedars<\/strong>. The cedar here spoken of does, of course, not answer to our red, odorous cedar. The word employed is , in the plural number. The first Biblical use of this word is found in Le 1Ki 14:4<\/span>, 1Ki 14:6<\/span>, 49-52. It is derived by Gesenius from an obsolete word , from the grip and the firmness of its roots. It is probably the derived <\/em>signification, therefore, that should be adhered to (as in the Authorized Version), and not the original, where in Eze 27:24<\/span>, the plural of the passive participial is found, “made of cedar,” not with A. Schultens, “made fast<\/em>.” <\/em>The cedar genus belonging to the order Coniferae, is odoriferous, very lasting, and without knots. The numerous good qualities which it possesses are spoken to in the variety of uses, and good kind of uses, to which it was putthese all crowned by the almost solitary spiritualized appropriation of the tree, found in Psa 92:12<\/span>. From a comparison of 1Ki 5:6<\/span>, 1Ki 5:8<\/span> (in the Hebrew, 20, 22) with 2Ch 2:3, 2Ch 2:8<\/span>, and some other passages, we may be led to believe that the cedar <\/em>as the name of timber was used occasionally very generically. Nevertheless, the very passages in question instance by name the other specific kinds of wood. Two of the chief kinds of cedar were the Lebanon and the Deodara, which is said not to have grown in Syria, but abounds in the Himalayas. And as the use of the Lebanon cedar for some purposes <\/em>(e.g. <\/em>for the masts <\/em>of ships) is almost out of the question, it is exceedingly probable that this Deodars <\/em>and some other varieties of pines are comprehended under the eh-rez. <\/em>Dean Stanley points out what may be described as very interesting moral landmark <\/em>uses of the celebrated cedars of Lebanon, in those passages which speak of Solomon’s sweep of knowledge, commencing in the dewing <\/em>direction from them (1Ki 4:33<\/span>), of the devouring fire that should begin with the bramble and reach high up to those cedars (in Jotham’s parable, Jdg 9:15<\/span>), and (in the parable of Joash, King of Israel, to Amaziah, King of Judah, 2Ch 25:18<\/span>) of the contempt with which the family of the cedars of Lebanon is supposed to hear of the matrimonial overtures of the family of the thistles of Lebanon. Stanley’s pages are full of interest on the subject of the cedars of Lebanon. Cedar was the choice wood for pillars and beams, boarding and ceiling of the finest houses; and alike the first and second temples (Ezr 3:7<\/span>) depended upon the supply of it. Under curtains<\/strong>. Here rightly in the plural, though our parallel (2Sa 7:2<\/span>) shows the singular (Exo 26:1-13<\/span>; Exo 36:8-19<\/span>).<\/p>\n

1Ch 17:2<\/span><\/strong><\/p>\n

This verse gives Nathan’s response on the spur of the moment. And that it was not radically wrong from a prophet may be inferred from the stress afterwards laid upon the acceptableness to God of what had been in the heart of David to do. Even with God, silence would sometimes be understood by a prophet to be equivalent to assent.<\/p>\n

1Ch 17:3<\/span><\/strong><\/p>\n

The express word of God came, however, that same night. It proved to be an overruling word. But it brought with it the point of a fresh and most welcome new departure for David. We might glean here by the way a suggestion of the beneficent operation of express revelation, superseding the thought, the method, the reason of man.<\/p>\n

1Ch 17:4-15<\/span><\/strong><\/p>\n

These verses are the unfolding to David of the magnificent and far-stretching purposes of God’s grace towards him in his son Solomon and his descendants for ever. The revelation is made by the mouth of Nathan.<\/p>\n

1Ch 17:4<\/span><\/strong><\/p>\n

Thou shalt not build. The Hebrew marks the personal pronoun here as emphatic, “Not thou<\/em> shalt build,” i.e.<\/em> but some one else. In the parallel this prohibition is conveyed by that interrogative particle which expects the answer No, and may be thus translated: “Is it thou shalt build for me,” <\/em>etc.?<\/p>\n

1Ch 17:5<\/span><\/strong><\/p>\n

This verse contains the three termshouse, tent, tabernacle<\/strong> (see notes on 1Ch 16:1<\/span>). Gesenius observes that when the Hebrew of the last two words is used distinctively, the tent describes the outer coverings of the twelve curtains; and the tabernacle, the ten inner curtains and framework as well, in other words, the whole equipment of the well-known tabernacle. As compared with the version we have here, the parallel place speaks an almost pathetic condescension, “I was a shifting traveller in tent and tabernacle.” God meant to remind David how surely and faithfully he had shared the pilgrim lot and unsettledness of his people. What most holy the tabernacle contained was herein a type of the bodily tabernacle of Jesus Christ in later times.<\/p>\n

1Ch 17:6<\/span><\/strong><\/p>\n

The judges of Israel<\/strong>. The substitution of the Hebrew character beth <\/em>for pe<\/em>, <\/em>in the word “judges,” would make it “tribes,” and bring it into harmony with the parallel place. But the succeeding clause, Whom I commanded to feed my people<\/strong>, would rather suggest that the parallel place, which adds the same clause, should be brought into harmony with this (see again 1Ch 17:10<\/span> of this chapter). The general meaning and the gracious spirit underlying it is evident enough. God had never made a suggestion to tribe, or leader of tribe, nor to judge, who had been temporarily raised up to lead, and so to feed, all his people Israel, to build him an house. He had shared their lot, and had shared it unmurmuringly. He also “had not opened his mouth” (1Ki 8:12-16<\/span>; 1Ch 28:3<\/span>, 1Ch 28:4<\/span>; Psa 78:67-71<\/span>). Note also the expression, “I chose no city out of all the tribes of Israel” (1Ki 8:16<\/span>). It is to be remarked that we learn from 1Ch 22:8<\/span> and 1Ch 28:3<\/span> the fuller causes why David was not to be permitted to be the builder of the house. It is not apparent why those causes are not recited here. The same remark applies to the parallel place.<\/p>\n

1Ch 17:7<\/span><\/strong><\/p>\n

I took thee<\/strong>. (So 1Sa 16:11, 1Sa 16:12<\/span>; 2Sa 7:8<\/span>; Psa 78:1-72 :80.) The sheepcote<\/strong>. The Hebrew strictly signifies a resting or place of resting. Hence the habitation of men or of animals, and in particular the pasture in which flocks lie down and rest (Psa 23:2<\/span>, plural construction; Job 5:24<\/span>; Hos 9:13<\/span>; Jer 23:3<\/span>; Jer 49:20<\/span>). The sheepcote was sometimes a tower, with roughly built high wall, exposed to the sky at the top, used for protection from wild beasts at night; sometimes the sheepfold was a larger low building of different shape, to which a fenced courtyard was adjacent, where the peril of cold or of wild beast was less imminent. The word of our present passage, however, cannot be compared with these places; comp. rather Exo 15:13<\/span>; 2Sa 15:25<\/span>; Isa 33:20<\/span>; Isa 65:10<\/span>; Hos 9:13<\/span>, as above.<\/p>\n

1Ch 17:8<\/span><\/strong><\/p>\n

And have made thee<\/strong>. This may be rendered and will make thee<\/em>; <\/em>in which ease the promise to David commences with this rather than the following clause.<\/p>\n

1Ch 17:9<\/span><\/strong><\/p>\n

All the verbs of this verse are in the same tense as those of the foregoing verse, which are correctly translated. For an expression similar to the last clause of the verse, Neither shall the children of wickedness<\/strong> waste them any more, may be found in Psa 89:22<\/span>.<\/p>\n

1Ch 17:10<\/span><\/strong><\/p>\n

This verse should read on continuously with the preceding, as far as to the word “enemies.” The time here denoted will stretch from the people’s occupation of the laud to the death of Saul, as the expression, “at the beginning,” in 1Ch 17:9<\/span>, will point to the experience of Egyptian oppression. Will build thee an house<\/strong>; i.e. <\/em>will guarantee thee an unfailing line of descendants.<\/p>\n

1Ch 17:11<\/span><\/strong><\/p>\n

The promise is now, not to “David and his seed,” but to David personally. The verse contains, no doubt, the original of the Apostle Peter’s quotation (Act 2:29<\/span>, Act 2:30<\/span>; see also Act 13:34<\/span>; Luk 1:32<\/span>, Luk 1:33<\/span>). The last clause of this verse has Solomon, for the object of its pronoun “his.”<\/p>\n

1Ch 17:12-14<\/span><\/strong><\/p>\n

The reference of these promises was also to Solomon, and to him they were faithfully fulfilled. They were early perceived to be prophecies also, and of the highest significance and application (Psa 89:26-37<\/span>; Isa 9:7<\/span>; Isa 55:3<\/span>, Isa 55:4<\/span>; Jer 23:5<\/span>, Jer 23:6<\/span>; Jer 33:17-21<\/span>; Zec 6:12<\/span>, Zec 6:13<\/span>; Heb 1:5<\/span>; Heb 3:6<\/span>). The alternative of the “son who commits iniquity” (2Sa 7:14<\/span>) is omitted from the middle of our thirteenth verse. The latter half of 1Ch 17:13<\/span> manifestly purports to say, “I will not take my mercy away from Solomon, as I did take it away from Saul.” The close of our fourteenth verse is in the parallel place (2Sa 7:16<\/span>) distinctly referred to David, with the use of the second person possessive pronoun.<\/p>\n

1Ch 17:16-27<\/span><\/strong><\/p>\n

These verses contain David’s response to the gracious communication which had been made to him, and thanksgivings for the promise made to him as regards his seed. His appreciation of the contents of that promise is expressed in a manner which would seem to indicate that he was not altogether untaught, even then, by the Spirit of some of the deeper significance of the far-reaching promise.<\/p>\n

1Ch 17:16<\/span><\/strong><\/p>\n

Sat before the Lord<\/strong>; i.e.<\/em> before the ark. It has surprised many that it should be said that David sat before the Lord, in the act of prayer or devotion. But this was not altogether unusual (1Ki 19:4<\/span>) in the first place; and then, secondly, it is not quite clear that this is<\/em> said. Possibly he sat awaiting first some such token as he might know how to construe into the presence of Jehovah, and into his gracious vouchsafing to give him audience, and thereupon he may have altered his attitude. Confessedly, however, the other is the morn natural reading.<\/p>\n

1Ch 17:17<\/span><\/strong><\/p>\n

David here makes a clear sad very just difference between all that had been done for him, and the very great prospect now in addition put before him: Thou hast regarded me according to the estate of a man of high degree;<\/strong> i.e.<\/em> thou hast treated me, or dealt with me, in this promise as though [ had been of high rank indeed. The parallel reading is very concise (2Sa 7:19<\/span>), and perhaps somewhat obscure, “And is this the manner [or, ‘law’] of man?” or, “And this is to be a law of man,” i.e. <\/em>this continuity of a great while to come. Elliptical as this reading may seem, there is no real difficulty in feeling its essential harmony with the passage before us. David’s unfeigned surprise and joy in the “great while to come<\/strong>” nature of the promises made to him and his house overpower all else in his estimation. It is, indeed, a most opportune emphasis that he lays upon this element of the full promise, and accords exceptionally well with our later knowledge and brighter light. Our Authorized Version rendering throws out sufficiently this surprise, and gives not inadequately the drift of the passage. The continuity and exaltedness of the promise, which was only fully realized in the greater Son of David, the Christ, might well astonish David.<\/p>\n

1Ch 17:18<\/span><\/strong><\/p>\n

Thy servant<\/strong>. The Septuagint Version has not got these words on their first occurrence. They may have found their way in wrongfully out of the next clause. They are not found in the parallel place. If they remain, they can mean nothing else than “How can David further acknowledge the honour conferred on thy servant,”a sense by no means far-fetched.<\/p>\n

1Ch 17:19<\/span><\/strong><\/p>\n

For thy servant’s sake<\/strong>. The parallel place reads, “For thy word’s sake.” This reading is superior, and well suits the connection, suggesting also whether the first occurrence of the word “servant” in the previous verse might not be similarly explained. The similarity of the characters of the words in the Hebrew would render easy the exchange of the one word for the other.<\/p>\n

1Ch 17:21<\/span><\/strong><\/p>\n

In the parallel verse (2Sa 7:23<\/span>), our Authorized Version, following the Hebrew text (), reads, “To do for you<\/em> great things and terrible.” The transition is awkward, no way in harmony with the other short clauses of the passage, and it would be inexplicable except for the alternative open to us, of regarding it as a quotation from Deu 4:34<\/span>, brought in regardless of the context into which it was introduced. The difficulty does not meet us in our present passage, being obviated by the other sentences of our compiler. Both places, however, manifestly quote from the Book of Deuteronomy, with the grand passages and grand verbiage of which we may well imagine David familiar. A similar familiarity is also betokened in the following verses, as regard other Pentateuchal passages.<\/p>\n

1Ch 17:22<\/span><\/strong><\/p>\n

Didst thou make<\/strong>. This appears in Samuel, “Thou didst confirm.”<\/p>\n

1Ch 17:24<\/span><\/strong><\/p>\n

The Hebrew text reads here naturally enough, And let be established and magnified for ever thy Name<\/strong>. The “established” in the last clause of the verse is not the same word with that used here.<\/p>\n

1Ch 17:27<\/span><\/strong><\/p>\n

The marginal, It hath pleased thee<\/strong>, is the correcter rendering of the Hebrew here, though the parallel place exhibits the imperative mood. That it may be before thee for ever<\/strong>. The fulfilment of these words can be found in the Messiah alone (comp. Psa 2:6-12<\/span>).<\/p>\n

HOMILETICS<\/strong><\/p>\n

1Ch 17:1-27<\/span><\/strong>.-The purport and the service of one individual life unfolded authoritatively.<\/strong><\/p>\n

The contents of this chapter afford general aspects of great interest and of great importance. It is not often that we can do more than surmise the real use and intent of the life of a fellow-creature, or indeed even of one’s self. Certain it is that from the beginning none can see to the end, and the lip that presumes to prophesy of the child or of the young man, prophesies at least as often vainly as correctly. Nor in the midst of life, its heyday of joy and vigour, or its day of enforced reflection and calmer retrospect, is the power very materially added to that would enable to gauge the life at all adequately, its genius, its measure of usefulness or success, or the place it should be justly counted to win in the universal race. While, lastly, the biographer’s verdictwhatever the increased and enlarged opportunity of his horoscopeis among those things that are notorious for the suspicion they arouse. But here we have very much of a Divine pronouncement on the work of a life. And that this should occur in the case of David, harmonizes well with what Paul remarked (Act 13:36<\/span>) respecting him: “For David, after he had served his own generation by the will of God, fell on sleep, and was laid to his fathers, and saw corruption.” His life is not yet closed, his work not yet finished; but on a remarkable occasion a voice from heaven speaks of it, at the same time that it also speaks to it. David is taught his place; it is his own fault if he is not greatly assisted to learn his own character, and to see, plain as a sunbeam, his life’s duty, or what remains of it. The chapter exhibits a parable true in large part of it of many a life, yet in a very great proportion of those lives true still only like a parable, unknown, unacknowledged, while life’s best part is being lived. It shows <\/p>\n

I.<\/strong> A LIFE<\/strong> LONG<\/strong> SPENT<\/strong> IN<\/strong> SOME<\/strong> OBEDIENCE<\/strong> TO<\/strong> DIVINE<\/strong> MONITIONS<\/strong> AND<\/strong> PRINCIPLE<\/strong> SUDDENLY<\/strong> SEEMING<\/strong> TO<\/strong> LIFT<\/strong> ITSELF<\/strong> UP<\/strong> FOR<\/strong> ITS<\/strong> HIGHEST<\/strong> EFFORTS<\/strong> GOD<\/strong>–WARD<\/strong>. It cannot be said nor thought that the life of David, when a boy, had been an irreligious lifea life thoughtless of God, his ways and works, or defiant towards him. All the indications are to the contrary. From very earliest manhood, we know as fact that David’s life had been remarkably answerable to Divine interposition, reverently received, gratefully and modestly acknowledged. Further, through the best and proudest of life’s days that life had been so baulked, so endangered, so keenly exercised, that it were not too much to say that even nature would have taught it some religion, and that it was glad to keep near to the mighty Friend. Yet had it known many a lapse, many a weariness, many an hour of faint faith, many an impure or very mixed motive. There can be no doubt, however, that hitherto the victory had always been of the good. Its greatest temptations were now upon it, when ease, peace, grandeur, luxury, were its lot. It bears the strain, and at the very time seems gathering together its strength for its supreme religious effort. Heart and conscience approve. Nay, a nation’s heart and conscience join to approve. Conscious human purpose and love offer themselves volunteers for Divine work. Can there be a doubt of their acceptableness? At all events there proves to be a refusal of some sort to their acceptance.<\/p>\n

II.<\/strong> A LIFE<\/strong> LONG<\/strong> AND<\/strong> BRAVELY<\/strong> SPENT<\/strong> IN<\/strong> THE<\/strong> EXERCISE<\/strong> OF<\/strong> ALL<\/strong> ITS<\/strong> OWN<\/strong> ACTIVE<\/strong> ENERGIES<\/strong> SUDDENLY<\/strong> DISCOVERED<\/strong> STRICTLY<\/strong> BOUND<\/strong> BY<\/strong> DIVINE<\/strong> CONTROL<\/strong>. David had been no passive recipient of Divine favour and protection. He had been constrained to employ all his own best judgment, talents, effort, and to add thereto many a loud and hearty and impassioned prayer for help, mercy, deliverance. Judging from what we know of human nature, of our own nature, we should not have wondered if the latter exercises of the soul had often seemed lost in comparison of the former energies of the mind and body. But again it turns out that it was not really so. In this character we do not have to do with the restless, brooding, defiant soul, of one who feels so pressed by circumstance that he cannot wait for priest, or prophet, or his God, but must act for himself and by himself. No; a blank refusal evokes from David the testimony that. he holds himself practically and intelligently to the distinct order of a master. He knows control, submits to control, promptly and gracefully answers to it.<\/p>\n

III.<\/strong> A LIFE<\/strong> THAT<\/strong> THROUGH<\/strong> A LONG<\/strong> TIME<\/strong> HAD<\/strong> BEEN<\/strong> UNABLE<\/strong> TO<\/strong> SEE<\/strong> THE<\/strong> REASON<\/strong> OF<\/strong> ITSELF<\/strong>, AND<\/strong> TO<\/strong> WHAT<\/strong> IT<\/strong> WAS<\/strong> TO<\/strong> LEAD<\/strong>, AND<\/strong> WHERE<\/strong> THE<\/strong> STRANGE<\/strong> VICISSITUDE<\/strong> SHOULD<\/strong> END<\/strong>, SUDDENLY<\/strong> AUTHORITATIVELY<\/strong> INFORMED<\/strong> THAT<\/strong> IT<\/strong> WAS<\/strong> AND<\/strong> ALL<\/strong> THE<\/strong> WHILE<\/strong> HAD<\/strong> BEEN<\/strong> TRIBUTARY<\/strong> TO<\/strong> HIGHEST<\/strong> ENDS<\/strong>. God tells David that from “the sheepcote” to his present “house of cedars” he had been with him, he had been training him, he had been evoking good out of all evil, for him personally and for all his people Israel. He had not been living, working, suffering, rejoicing, anguished with fear and cruelty, buoyant with hope and victory, for nothing, nor for a spasmodic, theatric, sensational display, nor for a mockery of collapse at last. No; it was to make him a name, and a great name, and a name divinely and historically through all time worth havinga model ruler, a model king, and a blessing to his people Israel. All the while, from the first breathing of David’s name to this present, David had been drawn through a career which, all appearances notwithstanding, had been tributary to Divine results. What firmness, what confidence, what glory, is it to any life that can embrace this creed, and that believes it with the heart!<\/p>\n

IV.<\/strong> A LIFE<\/strong> THAT<\/strong> HAD<\/strong> BEEN<\/strong> CONDUCTED<\/strong> THROUGH<\/strong> EXTREMES<\/strong> OF<\/strong> EXPERIENCE<\/strong>, AND<\/strong> MANY<\/strong> AN<\/strong> HUMILIATING<\/strong> VARIETY<\/strong> AMONG<\/strong> THEM<\/strong>, IS<\/strong> NOW<\/strong> APPRISED<\/strong> THAT<\/strong> IT<\/strong> IS<\/strong> ADMITTED<\/strong> TO<\/strong> PARTICIPATION<\/strong> IN<\/strong> FULFILLING<\/strong> THE<\/strong> VERY<\/strong> HIGHEST<\/strong> OF<\/strong> DIVINE<\/strong> COUNSEL<\/strong>. It is what astounds David beyond all else. It is what rejoices him above all else. It is what more than compensates for all the past. It pours streams of enraptured joy and corresponding vigour through all his nature. What thanks come from his lip! What adoring praise wells up from his heart! What prayera veritable “making request with joy”he has strength and confidence to pour forth! HIS<\/strong> gladness for himself (whoso purpose was just denied) and for his people is indistinguishably mingledone with his gladness in his God, the incomparable God of Israel, Lord of hosts, to whom there is none like for “greatness,” for “terribleness,” for “goodness,” and for the “eternal blessedness” of his “blessing.” <\/em>Such was the course, such the fulfilment, such the final “manifestation,” in that early “day of revelation,” of one human life under heavenly guidance and Divine benediction. And it utters forth a parable for every true servant of God which little needs an interpretation.<\/p>\n

1Ch 17:1<\/span><\/strong>.-A lust consideration of one’s own position in life an incentive to works of practical piety.<\/strong><\/p>\n

Up to this point the life of David had been, to a remarkable degree, one of action. From childhood upward it is likely that he had passed little enough time which could be called idle time. The first employment, however, in which he had been engaged, that of the shepherd, may be safely presumed to have fostered the power of contemplation as well as of action, and to have been distinctly favourable to meditation. There can be little doubt that the very germs of the moral reflection which the psalms of later life manifest in such rich abundance took their origin thence. The grandeur of the aspects of external nature were thence suggested to him many a time, in strange contrast to many of the aspects of human life and the individual character. And again, from the same source of personal knowledge, at a glance, and quick as the twinkling of an eye, he saw the analogy that obtained between the works of nature and those of providence. Most noticeable, likewise, is it, that David rarely enough speaks in the slightest approach to the temper of the censorious critic of others, or of men in general. When his meditation is most comprehensive, and his deliverance universal in its application, it is perhaps even too plain, rather than not plain enough, that they come forth strongly marked with the impress of personal conviction, personal struggle of thought, personal experience. Nor is it likely that the months and years of his fearing and persecuted life had passed without much and deep thought. These are the realities of life that make <\/em>to think those who have a mind to think. Amazed, pathetic, melancholy, and anon all strong in faith and buoyant with confidence, were the thoughts that paced what none would deny, were the ample spaces of the large mind of David. Yet perhaps, what with personal fear and danger, wars and rumours of wars, and an ever-increasing load of responsibility, succeeded now, and somewhat suddenly, by greatness and prosperity, his care of late had been somewhat too self-regarding. He has made his positionat all events, his position is made. His home is no longer the den and cave of the earth; he has builded himself a mansion of mansionsat all events, such a mansion is builded for him. We wait with interest and anxiety to know how he will use these great gifts, with what sort of heart and hand he will address himself to them. We do not wait very long, nor to be disappointed in the event. David shows that he is moved by a right principle himself, and he exhibits that principle in a very simple manner, the convenient example for all others. Let us observe <\/p>\n

I.<\/strong> THE<\/strong> GENERAL<\/strong> PRINCIPLE<\/strong>, THAT<\/strong> IN<\/strong> WHAT<\/strong> A MAN<\/strong> HAS<\/strong>, OR<\/strong> IN<\/strong> WHAT<\/strong> HE<\/strong> IS<\/strong> HIMSELF<\/strong>, HE<\/strong> FINDS<\/strong> THE<\/strong> SUGGESTION<\/strong> THAT<\/strong> BEARS<\/strong> UPON<\/strong> OTHERS<\/strong>. This principle is the prohibition of selfishness, absolute and pure. It is one of the most elementary, most radical, most significant of the distinctions of the nature of man, as containing a moral element, and the nature of the brute presumably devoid of any such element, Resident as it is almost within the sphere of the mere mental <\/em>qualities of human nature, unless destroyed or impaired first by causes of a moral complexion, it is nature’s own simplest assertion and easiest illustration of the outrage it must be on all creation’s design in man, when any one “liveth to himself” to such a degree as to disown it practically. To exemplify this principle both consciously and unconsciously, alike instinctively and intelligently, is to remain one of the brotherhood of humanity; to disacknowledge it, or to fail in practice to acknowledge it, is to exclude one’s self, an impoverished and miserable outcast, from the comity of the family as such.<\/p>\n

II.<\/strong> THE<\/strong> PRINCIPLE<\/strong> THAT<\/strong> IN<\/strong> WHAT<\/strong> A MAN<\/strong> HAS<\/strong> HIMSELF<\/strong> OF<\/strong> GOOD<\/strong>, HE<\/strong> FINDS<\/strong> THE<\/strong> SUGGESTION<\/strong> WAKENED<\/strong> IN<\/strong> HIM<\/strong> TO<\/strong> SEEK<\/strong> THE<\/strong> ADVANTAGE<\/strong> OF<\/strong> OTHERS<\/strong>. There are not a few who, thinking they have nothing or little, will think of others quickly, but only to compare themselves disparagingly to God’s providence with them. There are not a few who, knowing that they have much, will promptly think of others, but it is to feed the ill nature within them, on envy of those who have more than they. And there are those who, having all that heart could wish and hands can hold, think that it is all absolutely so their own, that to think of others is only to think that they are without part or lot in the matter. They owe none of it to God’s gift. They owe none of it to man’s help. They have gained and they have risen, all thanks and all credit only to themselves. And all that they have and all that they are is to and for themselves. But there are in human nature different dictates from these. There are those who compare themselves with others, to wonder unfeignedly why God has made them to differ, and in deepest humility to acknowledge their indebtedness to him. There are these who from the heart believe that “it is more blessed to give than to receive,” and whose first dictate is to give of all which they gain. They know and heed well the word that reminded them once,” Freely ye have received, freely give,” and they have found for themselves that there is no life they so really have as that they give. Alike those who long to have but think they have not, and those who beyond question have, and have much, need most to be reminded what things possession, and large possession, has proved its power to effect. It is very apt to kill sympathy, to chill charity, to ingrain selfishness, and to create the overweening and haughty temper. Happy indeed when the contrary holds good, and that which should be in the nature God once created, exists and is still manifest. This was the case now with David, in spite of the peril in which he was placed. He had already abundantly shown that in all his own good he wished others to take a share.<\/p>\n

III.<\/strong> THE<\/strong> PRINCIPLE<\/strong> OF<\/strong> BEING<\/strong> STIMULATED<\/strong> BY<\/strong> THE<\/strong> EXPERIENCE<\/strong> AND<\/strong> ENJOYMENT<\/strong> OF<\/strong> ONE<\/strong>‘S OWN<\/strong> GOOD<\/strong> TO<\/strong> SEEK<\/strong> THE<\/strong> GOOD<\/strong> OF<\/strong> OTHERS<\/strong>, PRESENTED<\/strong> NOW<\/strong> IN<\/strong> ONE<\/strong> OF<\/strong> THE<\/strong> HIGHEST<\/strong> POSSIBLE<\/strong> OF<\/strong> ITS<\/strong> APPLICATIONS<\/strong>. The visible object of David’s loving and sympathetic anxiety is now no longer human; it is the ark of God. Everything helps favour and set forth happily the example here given to us. Though the words are so few, the description so brief, it is a very living impression which they combine to produce upon us. It is not so often that the imagery of the East, the life of three thousand years ago, and the very language of the Old Testament, so accord for a moment with our own modern habits and feeling. We are invited to see David at ease in his own new house. He sits in that house. A friend and sacred friend, a prophet, is with him. He has been thinking many a time of that which he now resolves to put upon his lip, and confide to his prophet-friend. He has a house now for the first time, it may be said, in all his life. It is his own, and in every way his own, built for him and built by him. He knows every piece of cedar in it, and every block of stone. This means comfort for a man who has had a very driven, anxious, wearying life. It means stability for a man who was ordered about at first, hunted about secondly, and more lately in his own responsibility has been compelled to strain every nerve to meet the urgencies of his position. It means also safety, for David is now undisputed and sole king of all the land. And it means splendour exceeding all that his nation had ever known, and all that surrounding nations had known. That grand new house, however, would never have been the joy and satisfaction it is but that other work of his hand had been blessed, and the ark is in Zion. Yes, but the ark is not housed so worthily as David is himself, whereas he feels justly that it should be entertained far more worthily. It appears that it is not human <\/em>sympathy merely which warms the heart of David. The principle is great and sacred, but there is for all that something which is higher, more sacred still. David would do honour to the God of the ark in finding a worthy temple-canopy for the ark of God. He believes in the Church of the living God, and in the living God of the Church. The “invisible appears in sight;” his gaze, his thought, his heart, are all held by it. He would spend untold labour, lavish unmeasured wealth, summon the pick of all the earth’s wisdom and art and skill, in the service of him, who nevertheless needs no richest gifts of man, because all the wealth of all the universe is his. And David’s thought is acceptable, and his purpose is right. There is the unwonted nobility of a spiritual purview about it. The homage of the heart is indisputably there. Practical faith is there. The merit of a grand national, ay, and universal, example is there. Here is no covert showing of sympathy, and giving of gift, and rendering of honour due, with indirect calculations and sidelong glances of how much shall come back in kind from admiring and surrounding and obsequious courtiers and friend. No, the servant is in the presence of the Master. The subject before the King of kings. The creature before the great Creator. The blessed dependent before the sole Giver of all good. And this fills him with shame, with humility, with impassioned desire, and the worship of practical piety. I, who have received all, and am but what God has given and God made me, dwell in a house of cedar, while the ark of his covenant remaineth under curtains!<\/p>\n

LESSONS<\/strong>.<\/p>\n

1<\/strong>. There is doubtless no position in human life but has sufficient cause of thankfulness to stir up men of grateful heart to the exercise of compassion toward their fellow-creatures, and to the service and devotion of God.<\/p>\n

2<\/strong>. But there is a law going further. It should be observed that for all increase <\/em>of worldly good, strength, comfort, wealth, splendour, more sympathy with others, more compassion and charity toward them, should be yielded by the heart, and likewise more service and devotedness to God.<\/p>\n

3<\/strong>. The highest and the surest forms of sympathy are those that obtain between man, and the Invisible, Spiritual, Eternal.<\/p>\n

1Ch 17:2-5<\/span><\/strong>.<\/strong>–<\/em><\/strong>God’s obstructions of the good purposes of men, and the uses of such obstructions.<\/strong><\/p>\n

The greatest trials of man’s faith lie in the working of the sovereignty of God. Yet there is not an individual attribute of the Creator to be yielded to him more unreservedly than this same sovereignty, which may be said to include in it the rights of many an attribute. The Divine frustration of our purposes, disappointment of our hopes, and summary determination of many a life that we thought made for the highest service, often enough elude all the acumen of our reason, and bring to nought in one moment the pride of creature-wisdom. But so soon as ever we are recovered from the first severity of the blow and from the deep prostration which it has inferred, it is always left to us to search for, gather, and compare the relative uses that may attend cases of this description of suffering. We may vainly seek the <\/em>reason, as vainly as try to search the immortal mind itself; but far from vainly shall we attempt to observe attendant uses and lessons. Human wisdom is, indeed, never in so fair a way for increase and improvement as when thus engaged. The present narrative contains little or nothing of difficulty, however, either in respect of finding the reasons of God’s prohibition, in the instance before us, or in respect of gathering the lessons and uses suggested by that prohibition. Let us notice <\/p>\n

I.<\/strong> THE<\/strong> REASONS<\/strong>, SO<\/strong> FAR<\/strong> AS<\/strong> HERE<\/strong> GIVEN<\/strong>, OF<\/strong> GOD<\/strong>‘S DENIAL<\/strong> OF<\/strong> DAVID<\/strong> IN<\/strong> THE<\/strong> GOOD<\/strong> PURPOSE<\/strong> OF<\/strong> HIS<\/strong> HEART<\/strong>. It is remarkable that neither this passage nor the parallel to it states the one of these reasons on which the real stress would have been supposed to fall. We will notice this, therefore, in its place (1Ch 22:8<\/span>), inasmuch as the silence about it here is entire. We must not pass unnoticed, however, one and perhaps the only sign of an explanation of this silence which we can find. In both this and the parallel place the historian <\/em>speaks. In 1Ch 22:8<\/span>, 1Ch 28:3<\/span>, where all the facts are boldly stated, it is the noble-hearted David himself who speaks; and in 1Ki 5:3<\/span>, where we have what may be called an intermediate account as regards fulness, the son Solomon speaks. Equally honourable to the historian and to David himself are these circumstances, to whatever further use they lend themselves. And no distant analogies will the New Testament yield, as e.g. <\/em>when it is not the Evangelist John who will record some shortcoming of Peter, where Peter himself would have made clean breast of it all, with noble spirit of confession and self-surrender. Confining ourselves, then, to the reasons recorded in our present passage, they must stand confessed as of the most condescending and touching description. We must notice, first<\/em>, <\/em>that the reasons assigned for the refusal of permission to David to build do not carry the slightest reflection on him or his character, or the character of his foregoing lifethe matter is viewed now not from the “standpoint” of David at all, but, if that may be reverently said by human lip which is so graciously done by Divine act, from the “standpoint” of the Divine Personage himself; and secondly<\/em>, <\/em>that those reasons do not exclude from consideration the fulfilment of the purpose of David’s heart, but only his own fulfilment of that purpose. “Praying breath,” sings one, “is never spent in vain.” And holy purpose and noble religious ambition are not learn and nourished in vain. They often fulfil more purpose in <\/em>the subject of them, than their realization by himself would fulfil for the object of them, or for others generally. Personal disappointment, times without number, shall signify personal improvement, and not <\/em>signify any loss to the general community, nor to the course of the world. Those reasons are delicately put, but will have been fully appreciated by David; and they are full of tenderest suggestion. They are:<\/p>\n

1<\/strong>. That the Divine Friend, Leader, Captain, has for ages and generations shared the pilgrim lot of his people. If they have not had a fixed home, so has it been with him also. If they have travelled from place to place, so has he also.<\/p>\n

2<\/strong>. That he has shared this pilgrim lot of the people without a murmur, without a reproach, a request, or even a suggestion addressed to them. How often had they murmured, but he never! How often had they done worse than murmur! They had rebelled against the Holy One of Israel; but he had forgiven their backslidings, had not forsaken them, and to the last ripe hour would carry on his own wise, consistent, gracious purpose. They for whose sake all the journey, all the discipline, all the teaching, all the promise were, had wearied, and been impatient; but he had borne all the sorrow, and stood the mark of all the ingratitude, and gives up no jot nor. tittle of the good purpose of his great decrees. He suffers with them, for them; he hears and still forbears.<\/p>\n

3<\/strong>. That he will not even now anticipate by an hour, as it were, the established peace, happiness, and home of his people. Not till they are where he designs to place them, and have all that he purposes to give them, will he permit his own house to be builded, his own throne to be set, or himself to “arise and enter into his rest.” Great every way is the moral sublimity of this position, when brought into comparison with that so often assumed by men. Each thinks for himself, each snatches for himself, each hastens to make secure above all his own position first. And in the very instance before us, whether more or less rightly, David has built his own house firsthas set the example, and established himself first, a representative of the people, and of how it should be with them also. But the Divine Leader and Lord of the people all, both nation and king, observes this different order. He fixes the time, the place, the peace and rest of all, before he will allow that the hour has come for himself. It is a little type and a suggestive analogy of what is ever going on throughout nature and the entire world. All the forces of these are at work, and intensely active; their push and strife and tumult are wonderful. They are beneath all appearances finding their own place and fulfilling their legitimate mission, till when they all are satisfied, the Lord shall enter in an emphatic sense his holy temple. A moment all the earth shall keep silence before him, but the next moment the vast theatre shall resound again with his praise. Whatever fitness of time there may have seemed to David to be present now<\/em>, <\/em>we may understand God to say that he knows all that shall he yet, and is biding the moment of supreme occasion. Nor is there a lesson that more needs, in all our impatience and short-sighted eagerness, to be made familiar with us, and to be accepted with the sacredness of a principle.<\/p>\n

II.<\/strong> THE<\/strong> USES<\/strong> OF<\/strong> GOD<\/strong>‘S DENIAL<\/strong> OF<\/strong> HUMAN<\/strong> PURPOSES<\/strong>, EVEN<\/strong> WHEN<\/strong> AS<\/strong> WELL<\/strong> MEANT<\/strong> AS<\/strong> THAT<\/strong> OF<\/strong> DAVID<\/strong>. Such uses may have been very many, and a large proportion of them very indirect, in the present instance. But if not so in any one particular caseif, on the contrary, very few and definite in their characterthe other alternative will prove the rule. The apparent slight which God puts on our purposes and our higher aspirations, we may rest assured, is but <\/em>an apparent slight. It is not real, and is compensated for by what vastly outweighs the pain and disappointment and sorrow of it. Those Divine contradictions:<\/p>\n

1<\/strong>. Save us from self-dependence and spiritual pride. These are two of the most noxious weeds, and most baneful their shade, which grow in a nature spiritually inclined.<\/p>\n

2<\/strong>. They exert a direct tendency to increase the wisdom and circumspection and adaptedness of our human purposes. If our aspirations are not still continued, they were not deep, and are not entitled to any sympathy if blown away like chaff by the wind. But if they were deep and genuine, then we take them back again, nurse them in our hearts, and even improve upon them. The poor thing called our wisdom<\/em> then grows perhaps only then.<\/p>\n

3<\/strong>. They increase the deep, calm purity of our heart’s purpose. Amazing is the proportion of ecclesiastical zeal, priestly zeal, zeal to have dominion over other men’s souls, and to usurp domination over their whole life thereby, compared with the zeal for God’s glory, simple and pure, and man’s soul in its infinite value, infinite danger. If any spiritual purpose were fed by the inflammable fuel of success, a fire would be lighted which would know no suppression, but which would inevitably, in a vast majority of cases, fatally envelop first of all them that lit it.<\/p>\n

4<\/strong>. They will increase the reverence and deep religious fear of our noblest human purposes. Easy usefulness, uniform success, rapidly engenders perfunctory service, and perfunctory service bespeaks prompt disaster, wherever it touches the temple, the Church, the altar.<\/p>\n

5<\/strong>. They will, in fact, increase force. <\/em>No loss will in the event be sustained. That which can best be spared will have disappeared. The good will be left. And though that good may not show the same bulk<\/em>, <\/em>nor utter the larger volume of sound, it will be irresistible. It will work its way, steal its way, penetrate its way; it will thaw the ice, break the stone, melt the iron of human hearts; it will be mighty with the breath of God’s own spirit. When, therefore, God holds back awhile our good purpose, it is to make good better. And the better good will always make in the long run the mightier good.<\/p>\n

1Ch 17:17<\/span><\/strong>.-The last glory of God’s goodness to his servants found in the distant horizon he offers to their vision.<\/strong><\/p>\n

This verse contains a part of David’s response to the communication which had been made to him. That communication had contained a refusal, and one which under most circumstances would have been felt to be charged with a disappointment sufficient to overspread all the scene with gloom, and to require some little time to recover from. But there was much in the communication to heal at once that disappointment, and to prevent the rankling of offended feeling and affection. It was all couched in gracious language, spoken in a gentle tone though firm, accompanied with reasoning and some individual reasons, softened by tender memories, and memories very suggestive and instructive; and above all, if it wanted in the present, the present want was abundantly compensated for by a sure promise of the future; if it lacked anything directly to himself, it were easy to bear it, when that lack was to be turned into glorious abundance in the person of his own best-loved Son. Accordingly, this response of David is found to be one of very prompt, very dutiful submission. David bows to the Divine fiat and kisses the rod which smites. The response goes beyond meek surrender and unhesitating acquiescence. David cordially accepts the representations made, and every turn and illustration and enforcement of them drawn from his own fast life. He knows every word to be true. He knows what he owes to special favour, special promotion, special deliverance, and continued faithful protection. The “sheep-cotes” of old, and his “palace of cedars” of to-day, proclaim facts and tell a tale that melt his heart not to submission only, but to grateful love. And his response is filled with grateful thanksgiving, trustful prayer, adoring praise. In all this response of David, nothing, perhaps, is more effective, nothing meant more than the touch contained in this verse, “Thou hast spoken of thy servant’s house for a great while to<\/em> come.” Let us notice here <\/p>\n

I.<\/strong> THE<\/strong> FIRST<\/strong> FORM<\/strong> OF<\/strong> A VERY<\/strong> GREAT<\/strong> PRINCIPLE<\/strong>, AS<\/strong> IT<\/strong> PRESENTED<\/strong> ITSELF<\/strong> TO<\/strong> THE<\/strong> VIEW<\/strong> OF<\/strong> DAVID<\/strong>. Something, it is abundantly evident, took very firm hold of David’s fancy in the continuity of the promise made to him, in his son Solomon and the line of his succession. But it is a little thing to say it took hold of his fancy. It took hold of much that was deepest in himfar deeper than fancy is generally held to go. The light of David, we often say, and probably not incorrectly, was dim. But something else was not very dim, it would appear. Nature and instinct, feeling and affection, aspiration and its silent pertinacious testimony, looking ever to the upward and the onward,these were not so very dim. All, however, that appears on the surface now was this. David has been reminded, in language very plain, of the rock whence he was hewn, and the pit whence he was digged; of the low estate of his onetime life, and of how he owes an unwonted much to the goodness, unmerited, sovereign, of his almighty Patron and Defender. His early life is summarized. All his past life to this throbbing hour is exhibited, brought well into the foreground. Not a feature of it does David dispute. No wounded vanity, nor vanity unwounded, strives to draw a veil on his humble origin. To the full he accepts and proceeds upon the description given him of himself, and acknowledges, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? And yet” (one might have thought David knew the modern adage, though reverently, “Gratitude a lively sense of favours to come”) “this was a small thing in thine eyes, O God” (it evidently was now, comparatively speaking, a small thing in his own eyes); “for thou hast also spoken of thy servant’s house for a great while to come<\/em>.” The continuity of the goodness and favour of God, and the continuity of them to a future a great distance off, evidently riveted and fascinated the thought of David. And was there not something great, something good, something of a high type in this? Let us track <\/p>\n

II.<\/strong> THE<\/strong> ESSENTIAL<\/strong> SIGNIFICANCE<\/strong>, THE<\/strong> RADICAL<\/strong> ELEMENTS<\/strong> PRESENT<\/strong> IN<\/strong> THE<\/strong> PRINCIPLE<\/strong> WHICH<\/strong> APPEARS<\/strong> TO<\/strong> TAKE<\/strong> NOW<\/strong> SUCH<\/strong> A HOLD<\/strong> ON<\/strong> DAVID<\/strong>. Very true it is that the indications are many, and scarcely mistakable, of sense pressing heavy on patriarch and priest, king and prophet, of Old Testament history. Some striking exceptions, however, there are to the contrary. And perhaps, in almost all cases, there are to be found traces of exception in a direction least to have been reckoned upon a<\/em> priori<\/em>, <\/em>viz. in the matter of the admirable distribution of attention and love, which marked their regard for both body and soul after death. For the pious Israelite great was the fascination of the futurethat future that began where sense ended. His reverent provision for the body then meant something altogether different from the ostentation of funeral obsequies. It was thought and imaginings upborne on strong pinions of faith, and impelled by the temperate and obedient force of a far-enduring patience. Pride of pedigree and of the traceable genealogies of a dozen centuries forepast, how this dwarfs before the excursions of a taught faith, a trained imagination, an inspired hope, that peer into that “great while to come” called the eternal future! It is evident that this lies at the root of David’s deep satisfaction and adoring gratitude now. He had been reared of nothing, and was but of yesterday, but the revealed word that is spoken to him gives him to ‘scry a far future. And for him to feel joy in this, two elements must have been present.<\/p>\n

1<\/strong>. A very vital faith took hold of the idea that was contained in assurance and promise for his son and his people.<\/p>\n

2<\/strong>. And the idea becomes at once welcome fact; the earnest is possession. His heart transports him into the future, and converts that future into so much good bona fide <\/em>present. These are among the greatest triumphs of a taught, a receptive, a willing spiritual nature. It is the diametrical opposite of the disposition of those who must have all now, and to whom the future is less than shadow, nothing more than utter fiction. There are not a few who want to <\/em>have things irreconcilable. They want to have the pleasures of sin, which are essentially “for a season,” and not forfeit those advantages which as essentially come of present abstinence and a patient waiting. The faith that really apprehends the unseen, the patient waiting that willingly defers<\/em> fruition, are the two guarantees, so far as human quality and human conditions are involved, that qualify the human to transmute itself into the Divine, and the mortal to merge into immortality. And David testifies to these imperial possessions now. He acquiesces in one moment in everything that is evidenced derogatory to claim, merit, dignity, in his own past, in order to seize with passionate eagerness, with grateful acknowledgment, on that which is spoken concerning him and his, for the “great while to come.” In these essential facts, then, David is a religious model for even Christian times, for all times. To be able to lose sight in favour of gaining faith, to part with sense to apprehend spirit, to quit the present in order to dwell in the future and occupy it with the objects of affection beforehand,these are the distinguishing characteristics of the spiritual anti the newborn. And the best part of these David had, when he pleaded guilty to any and all disparagement of the past; didn’t stop to look a second time at the personal disappointment of the present, but did “embrace” eagerly and with all his heart the proffered possession of the “great while to come.”<\/p>\n

HOMILIES BY J.R. THOMSON<\/strong><\/p>\n

1Ch 17:1<\/span><\/strong>, <\/strong>1Ch 17:2<\/span><\/strong>.-Generous purposes.<\/strong><\/p>\n

Some time had elapsed since David had brought up the ark from Kirjath-jearim to Jerusalem. Although the king had lodged the sacred chest in a handsome tabernacle, he was not satisfied; for he did not consider that he had rendered to the symbol of the Divine presence and authority the honour that was due. Himself dwelling in a palace of cedar-wood, he desired to see a house of stately magnificence built for the service of his God.<\/p>\n

I.<\/strong> A KING<\/strong>‘S PROPOSAL<\/strong>. It was in David’s heart to adorn and sanctify his metropolis by a temple which should serve as the emblem of the nation’s consecration to Jehovah.<\/p>\n

1<\/strong>. We observe in this desire of the king how respect for God and the ordinances of his worship may lead to purposes of labour and self-sacrifice. It is possible that vanity and ostentation may lead to some enterprises of magnitude which may pass for evidences of religious fervour. Yet oftentimes an affectionate and grateful heart has found expression in costly and at the same time useful undertakings.<\/p>\n

2<\/strong>. We observe also that generosity is never better employed than in advancing the glory of God. This may be done not merely by what are distinctively termed religious acts, but by deeds of benevolence and philanthropy, animated by the love of Christ.<\/p>\n

II.<\/strong> A PROPHET<\/strong>‘S ENCOURAGEMENT<\/strong>. David unfolded to his counsellor, Nathan the prophet, the generous intention of his heart. Sometimes those who in such circumstances are taken into confidence and counsel repress the liberal designs unfolded to them. But Nathan took another course. What wisdom and right feeling are apparent in the counsel, “Do all that is thine heart”! And it should be remarked that Nathan brought the truths and promises of religion to bear upon the royal heart. “God is with thee.” That was as much as to sayGod has put the desire in thy heart; God will assist thee in carrying out thy project; and God will accept what it is thy purpose to offer him.T.<\/p>\n

1Ch 17:7-11<\/span><\/strong>.<\/strong>–<\/em><\/strong>Assurance of favour.<\/strong><\/p>\n

The Lord acknowledged the goodness of David’s wish to build him a house, even when refusing permission for that wish to be gratified. And the Lord made this occurrence an opportunity for expressing his regard for his servant. Reminding David of his past faithfulness, he assured him of continued favour. He who had been so distinguished by marks of Divine interest and approval in the past, could not fail to place confidence in the expression of an unchanging kindness. This passage is remarkable as representing the favour of God revealed in especial fulness and richness.<\/p>\n

I.<\/strong> David was assured of God’s favour, TO<\/strong> HIMSELF<\/strong> PERSONALLY<\/strong>. We are told that the poet-king was “a man after God’s heart.” Certainly, all his life through he was the object of singular kindness and forbearance. Elevation from a lowly to the loftiest station, assistance against all his enemies, an honourable reputation, an established throne,such were the instances of Divine favour which David received at the Lord’s hands. Prosperity and power, wealth and fame, followed a youth of romantic adventure and hardships and vicissitudes. That outward prosperity shall attend every one of the Lord’s people is what no intelligent person can expect; but every true Christian may’ rejoice in the assurance of that loving-kindness which is “better than life,” of that faithfulness which never leaves, never forsakes, those who confide in it.<\/p>\n

II.<\/strong> FAVOUR<\/strong> WAS<\/strong> PROMISED<\/strong> TO<\/strong> DAVID<\/strong>‘S POSTERITY<\/strong>. All men, and especially nobles and kings, count the prosperity and advancement of their children as part of their own well-being. The reader of Aristotle’s ‘Ethics’ is aware that the ancient Athenians were wont to consider a man’s happiness as bound up with the good fortune of his children. David had won a throne by his ability and valour; it was natural that he should desire to have a successor upon that throne who should maintain the renown and the power of the founder of the royal house. Hence the assurance, “The Lord will build thee an house,” was one peculiarly welcome to the son of Jesse. No true Christian can be indifferent as to the welfare of his children. Nothing gives such a one greater joy than to see his sons and daughters walking in the truth. He sins if he sets his heart upon their temporal advancement and prosperity. But he is right in seeking and in praying for their salvation. When God’s favour brings them to fellowship with Christ, it seems to him that his “cup runneth over.”<\/p>\n

III.<\/strong> FAVOUR<\/strong> WAS<\/strong> PROMISED<\/strong> TO<\/strong> DAVID<\/strong>‘S PEOPLE<\/strong>. When the Lord sent to his servant a message of mercy and a promise of peace and blessing, he perfected the grace by a large and liberal declaration of his intentions of favour toward Israel Monarch and subjects were to be alike blessed. Israel should be planted, should not be moved or wasted, and should be victorious over all enemies. When a nation is assured of Divine care and protection, “blessed is the people that is in such a case.” For his is the blessing that maketh rich, and with it he addeth no sorrow. A true patriot will desire for his country, not only wealth and renown and power, but the righteousness which “exalteth a nation.” Such prosperity as, in the ninth and eleventh verses, was promised to Israel, could not but be welcome. When we implore the Divine favour, let it not be for ourselves alone, but for “our kindred according to the flesh.” The king, the statesman, the reformer, rejoices when his country’s good is secured, when the smile of the Almighty rests upon the land “from the beginning unto the end of the year.” The prayer of every true patriot should be, “God be merciful unto us, and bless us, and cause his face to shine upon us.”T.<\/p>\n

1Ch 17:7<\/span><\/strong>, <\/strong>1Ch 17:8<\/span><\/strong>.<\/strong>–<\/em><\/strong>God in individual history.<\/strong><\/p>\n

In what way the Lord communicated with Nathan we do not know; but the sacred history represents him as choosing the prophet as the means of making known to the king his holy will. On this occasion, Nathan was directed to preface his divinely given instructions by the remarkable declaration of the text; to remind David that God had been near him, had been with him, all his life through. General truths of the most vital interest are propounded in these simple words.<\/p>\n

I.<\/strong> DIVINE<\/strong> PROVIDENCE<\/strong> HAS<\/strong> CARE<\/strong> OF<\/strong> EACH<\/strong> HUMAN<\/strong> LIFE<\/strong>. A very childish notion of providence is that God concerns himself with the affairs of nations and Churches, bat cannot condescend to interest himself in individuals. This misconception arises from too mean a view of the omnipresent and omniscient Supreme. Well may we exclaim, “What is man, that thou art mindful of him?”<\/p>\n

II.<\/strong> DIVINE<\/strong> PROVIDENCE<\/strong> CAN<\/strong> SUMMON<\/strong> FROM<\/strong> THE<\/strong> LOWLIEST<\/strong> TO<\/strong> THE<\/strong> LOFTIEST<\/strong> STATION<\/strong>. David was raised from the sheepcote to the throne. And his is but one of many similar cases of marvellous exaltation. God’s election of his servants for work which he has for them to do calls for our amazed admiration; he finds and fashions instruments for every service. And Scripture is full of examples of the exercise of his sovereign prerogative. He exalts the lowly and abases the proud. He proves his royalty by choosing those whom men would have passed by, and the event ever honours and attests his wisdom.<\/p>\n

III.<\/strong> DIVINE<\/strong> PROVIDENCE<\/strong> CAN<\/strong> ACCOMPLISH<\/strong> ITS<\/strong> PURPOSES<\/strong> NOTWITHSTANDING<\/strong> ALL<\/strong> OBSTACLES<\/strong>. The Lord reminded David of his presence, of his protecting and delivering care and mercy, of the prosperity which he had vouchsafed to his servant. When God takes a work in hand, he suffers nothing to thwart him. Obstacles disappear; opposition is disarmed; enemies are defeated. When God designates a man for a special service, he imparts all needful qualifications; he removes every hindrance to efficiency; he gets himself glory in the glory of his servant.<\/p>\n

PRACTICAL LESSONS.
1<\/strong>. Be content with your lot; high or low, it is what an all-wise Father has appointed.<\/p>\n

2<\/strong>. Be grateful for the past, remembering the way by which he has led you.<\/p>\n

3<\/strong>. Be trustful for the future.<\/p>\n

“Father, I know that all my life
Is portioned out for me,
And the changes that will surely come
I do not fear to see:
But I ask thee for a present mind,
Intent on pleasing thee.”<\/p>\n

T.<\/p>\n

1Ch 17:12<\/span><\/strong>.-A mutual covenant.<\/strong><\/p>\n

This prophetic declaration must be read in the light of subsequent events; for it was fulfilled in the annals of Solomon’s peaceful and prosperous reign. The king did <\/em>build God a house, a service and honour not permitted to his father. God did <\/em>establish Solomon’s throne, giving him victory, peace, wealth, wisdom, and fame. The connection between the two parts of this verse is very instructive, exhibiting as it does the relation between God and his people. He, in mercy, condescends to accept their services, and at the same time confers upon them the tokens of his favour, blessing and prosperity.<\/p>\n

I.<\/strong> WHAT<\/strong> WE<\/strong> MAY<\/strong> DO<\/strong> FOR<\/strong> GOD<\/strong>. In using such language, we must bear in mind our entire dependence. It is only by employing the powers our Creator has given, the opportunities he has afforded us, that we can be enabled to accomplish any work for his glory. He gives the motive to all service in the love of Christ, the power for all service in the grace of the Holy Spirit. Still, just as Solomon was permitted to build God a house, so every Christian has some edifice of holy, devoted, acceptable service to rear to his Saviour’s praise. It is matter for wondering gratitude that we, poor, ignorant, feeble, helpless creatures, should be allowed to do anything for the honour of the Most High God; that he should deign to accept anything at our unworthy hands. Yet we are not only at liberty, we are actually invited, first, to provide in our heart an habitation for the Eternal, and further to construct some building of fair deeds of holiness and benevolence which shall glorify his sacred name.<\/p>\n

II.<\/strong> WHAT<\/strong> GOD<\/strong> WILL<\/strong> DO<\/strong> FOR<\/strong> US<\/strong>. Regarding Solomon, this was the Lord’s promise: “I will establish his throne for ever.” Our calling, our circumstances, differ from those of Israel’s king. Yet there is a certain appropriateness in this language, as applied to all the people of God. The blessings of spiritual strength, stability, and peace, are assured by a gracious and covenant God to all his people. He is their “Sun and Shield.” His compassion toward them shall not fail. They shall rejoice in his favour and his faithfulness. “They shall not be ashamed or confounded, world without end.”<\/p>\n

CONCLUSION<\/strong>.<\/p>\n

1<\/strong>. Let us diligently seek God’s favour. It is in Christ that he has shown himself gracious. His favour is life, and it may be secured by every lowly, faithful applicant.<\/p>\n

2<\/strong>. Let us show our sense of God’s favour to us, by offering our devoted service to him. The wonder is even greater that God should suffer us to do aught for him, than that he should do so much for us. Let us respond to his summons, and “arise and build.”T.<\/p>\n

1Ch 17:13<\/span><\/strong>.<\/strong>–<\/em><\/strong>Father and son.<\/strong><\/p>\n

These words are by the author of the Epistle to the Hebrews applied to the Lord Jesus Christ, who was, in an especially and pre-eminent sense, the <\/em>Son of God. Yet the context, and still more the parallel passage in the Second Book of Samuel, makes it evident that they were originally spoken with reference to Solomon. We are warranted, by the teaching of the New Testament, in applying them to all those who are children of God by faith in Christ Jesus, who have been adopted into the spiritual family, and made heirs of Divine promises. Of this glorious doctrine of the Divine Fatherhood, so clearly and powerfully revealed in the New Testament, there are intimations, such as the present, in various parts of the Old Testament Scriptures.<\/p>\n

I.<\/strong> IN<\/strong> WHAT<\/strong> GOD<\/strong>‘S FATHERHOOD<\/strong> CONSISTS<\/strong>. This is shown to some extent in the context, and in the narrative of Solomon’s early life and reign. But generally speaking we may rejoice that the fatherhood of God is shown in:<\/p>\n

1<\/strong>. His providential <\/em>care. As a Father, our Creator supplies the wants, both temporal and spiritual, of his dependent family.<\/p>\n

2<\/strong>. His tender love. <\/em>There is more than goodness, more than bounty, in God’s treatment of his children. They have a moral nature able to appreciate kindness, forbearance, sympathy, and love. And, in his treatment of them, he has adapted his communications and his conduct to their spiritual need.<\/p>\n

3<\/strong>. His wise discipline. <\/em>It is distinctive of a true father’s sway, that it aims at the highest good of the children. God certainly appoints trials for his offspring, and he reveals to us the consolatory truth, “Whom he loveth he scourgeth, and chastensth every child whom he receiveth.” When we suffer he is not insensible. “Like as a father pitieth his children, so the Lord pitieth them that fear him.”<\/p>\n

4<\/strong>. His purposes for his children<\/em>‘s future. <\/em>As a father looks forward, and trains his son for the duties and responsibilities of after-life, so the great Father in heaven is maturing us for other scenes, higher employments, purer joys.<\/p>\n

II.<\/strong> WHAT<\/strong> HUMAN<\/strong> SONSHIP<\/strong> INVOLVES<\/strong>. A true son is sensible of his father’s watchful care, thoughtful kindness, tender affection. And he renders a filial return. In worship there is involved:<\/p>\n

1<\/strong>. Gratitude. <\/em>From God’s spiritual family there goes up to heaven a daily song of thanksgiving and praise, for favour and forbearance never failing.<\/p>\n

2<\/strong>. Reverence and submission. <\/em>The awful superiority of God must impress every just mind. The prayer offered will begin with the ascription, “Hallowed be thy Name.”<\/p>\n

3<\/strong>. Love. For, though so high, God is yet a Father, and “we love him, because he first loved us.”<\/p>\n

4<\/strong>. Obedience. <\/em>This is the true test of filial reverence and of filial affection. There is no unfailing proof of love’s sincerity save this.<\/p>\n

5<\/strong>. Likeness. <\/em>For, born anew by God’s Spirit, God’s children are imitators of God, resembling him in the moral features of his holy and amiable character. Admire the glorious work of the Divine and gracious Spirit.T.<\/p>\n

1Ch 17:16<\/span><\/strong>.<\/strong>–<\/em><\/strong>Humility.<\/strong><\/p>\n

This <\/em>chapter is one of peculiar beauty, as exhibiting at once the gracious intentions of the Lord towards one of his servants, and the grateful response of that servant to the condescension and loving-kindness with which he was treated. The spirit of self-abnegation and humility breathing in the language of the text awakens our admiration, and calls for our imitation. We are reminded by these words of <\/p>\n

I.<\/strong> OUR<\/strong> UNWORTHINESS<\/strong> AND<\/strong> ILL<\/strong> DESERT<\/strong>. “Who am I that thou hast brought me hitherto?” It is an unwonted attitude for many minds. Men are so prone to regard their own fancied excellences, that language of humiliation and contrition is often suspected of insincerity. Yet, in the presence of him who is at once the perfectly holy and the Searcher of hearts, what more appropriate than prostration of soul and acknowledgment of sin?<\/p>\n

II.<\/strong> GOD<\/strong>‘S GRACE<\/strong> AND<\/strong> KINDNESS<\/strong> TO<\/strong> THOSE<\/strong> WHO<\/strong> DEPEND<\/strong> UPON<\/strong> HIM<\/strong>. The Lord exalts the humble and meek. The king acknowledged not only his own utter unworthiness of the distinction accorded to him, but God’s infinite mercy and goodness in his treatment of his servant. “According to thine own heart hast thou done all this greatness.” There are in Scripture many beautiful examples of God’s grace to the lowly in heart. Read the song of Hannah, and the Magnificat <\/em>of Mary the mother of Jesus; and observe how the Lord is acknowledged as the great King who delights to have mercy upon the feeble who yet are faithful, and to put honour upon them, and reveal to them his love and mercy. In fact, revelation abounds with practical proofs of God’s purpose ever to reject the proud, and to favour and exalt the meek, the lowly, and the contrite. It is upon those who sincerely ask, “Who am I?” that the Lord of glory delights to confer the tokens of his approval and favour.<\/p>\n

III.<\/strong> THE<\/strong> SPECIAL<\/strong> FAVOUR<\/strong> SHOWN<\/strong> TO<\/strong> US<\/strong> BY<\/strong> GOD<\/strong>, <\/em>WHO<\/strong> DEIGNS<\/strong> TO<\/strong> USE<\/strong> US<\/strong> IT<\/strong> HIS<\/strong> SERVICE<\/strong> ANY<\/strong> KINGDOM<\/strong>. Evidently David felt that the highest honour was put upon him in being allowed to serve Jehovahto be an instrument in his hands for the carrying out of Divine purposes. What dignity and happiness does it give to life, to know that we are commissioned and employed by the King of kings!<\/p>\n

PRACTICAL LESSONS.
1<\/strong>. These considerations should enhance our conceptions of God’s glory and grace. Let us recount his mercies, and acknowledge their Divine source.<\/p>\n

2<\/strong>. They should induce us to consecrate afresh to Heaven the nature Heaven has created, and the powers Heaven has conferred.T.<\/p>\n

1Ch 17:20-22<\/span><\/strong>.-God incomparable.<\/strong><\/p>\n

Surrounded as they were by idolatrous nations, it was natural that the Israelites should often draw comparisons between their own God, and the God of the whole earth, on the one hand, and the so-called gods of the heathen on the other. The most important contrast would be in character; for, whilst the idolatrous peoples worshipped gods who were the impersonation of cruelty, caprice, and lust, Jehovah was worshipped as a holy, a righteous, a merciful Lord and Ruler. Yet there was another contrastthat between the powerlessness of the idols of the nations, and the might and wisdom of the true and living God. In Psa 115:1-18<\/span>. this contrast is wrought out with vigour and irony.<\/p>\n

I.<\/strong> THERE<\/strong> IS<\/strong> NONE<\/strong> LIKE<\/strong> GOD<\/strong> IN<\/strong> HIS<\/strong> BEING<\/strong>. All creatures, as their name implies, are fashioned by a superior power, and upheld in life by him in whom they “live and move and have their being.” The Lord is the self-existing Being, who is from eternity to eternity.<\/p>\n

II.<\/strong> THERE<\/strong> IS<\/strong> NONE<\/strong> LIKE<\/strong> GOD<\/strong> IN<\/strong> HIS<\/strong> ATTRIBUTES<\/strong>. All our qualities of mind are derived from him, and, so far as they are excellent, they are gleams of his brightness. Human virtues are the growth of a Divine seed. But in Jehovah all perfections meet and harmonize.<\/p>\n

III.<\/strong> THERE<\/strong> IS<\/strong> NONE<\/strong> LIKE<\/strong> GOD<\/strong> IN<\/strong> HIS<\/strong> PROVIDENCE<\/strong>. This seems especially to have impressed the mind of the king, when he poured forth his adoring thanksgiving before the Lord. The recollection of God’s goodness and faithfulness, not only to himself and his household, but also to the nation of Israel, awakened his grateful and admiring praises. And we too have these reasons in abundance to prompt our thanksgivings and confidence.<\/p>\n

II.<\/strong> THERE<\/strong> IS<\/strong> NONE<\/strong> LIKE<\/strong> GOD<\/strong> IN<\/strong> MERCY<\/strong> AND<\/strong> LOVING<\/strong>–KINDNESS<\/strong>. These are attributes of God; but they are attributes called into exercise by our state and position as sinners in the sight of the Searcher of hearts, the righteous Judge and King. In this passage David acknowledges that God redeemed his people Israel, made them his own, became their God. How gloriously are these expressions justified in the dispensation of the gospel, of God’s infinite love towards our race in the gift. and the effective mediation of his dear Son! Let these reflections<\/p>\n

(1)<\/strong> awaken our gratitude to him who has made himself known to us, and who, though incomparable and alone, deigns to communicate in grace and compassion with us; and<\/p>\n

(2)<\/strong> prompt us to testify to his adorable excellence, and to summon our brethren, the children of men, to put their trust under the shadow of his wings.T.<\/p>\n

1Ch 17:27<\/span><\/strong>.<\/strong>–<\/em><\/strong>A father’s prayer.<\/strong><\/p>\n

This was a prayer founded upon a promise. God had declared his purposes towards the seed of his servant David, and David was honouring God’s faithfulness, as well as expressing his own heart’s desire, when he thus solemnly and confidently invoked the blessing of the Giver of all good upon his household and his posterity.<\/p>\n

I.<\/strong> FAMILY<\/strong> FEELING<\/strong> IS<\/strong> DIVINELY<\/strong> ORDAINED<\/strong>. Nations of warriors have sometimes regarded and treated such feeling as weakness. On the contrary, it is implanted by the Creator; and God, the universal Father, cannot but be pleased with fatherly sentiment and fatherly care on the part of the heads of human households.<\/p>\n

II.<\/strong> FAMILY<\/strong> FEELING<\/strong> IS<\/strong> HALLOWED<\/strong> BY<\/strong> RELIGION<\/strong>. Always a beautiful thing, a father’s love becomes a holy thing when it is sanctified by a spiritual tone of mind and a spiritual habit of life.<\/p>\n

III.<\/strong> FAMILY<\/strong> FEELING<\/strong> WILL<\/strong> PROMPT<\/strong> A FATHER<\/strong>‘S PRAYERS<\/strong>. If it is natural to wish well to our children, it is religious to express those wishes before him who does so much to fulfil our best and purest desires. As it would be criminal in any parent to be careless as to his children’s future, so it would be monstrous in a Christian parent to omit to commend his offspring to the care and guidance, love and sympathy, of our Father in heaven.<\/p>\n

IV.<\/strong> FAMILY<\/strong> FEELING<\/strong> WILL<\/strong> LOOK<\/strong> FORWARD<\/strong> TO<\/strong> THE<\/strong> COMMON<\/strong> ENJOYMENT<\/strong> OF<\/strong> BLESSINGS<\/strong> DURING<\/strong> THE<\/strong> ENDLESS<\/strong> FUTURE<\/strong>. It is questionable whether the language of the text has any reference to the future state. In praying that his house might be “before the Lord for ever,” and so “blessed for ever,” David was probably contemplating the permanence of his throne and that of his descendants. His prayer has been answered in a manner deeper than he could have anticipated. But we are bound to seek for our posterity an immortal happiness, and to anticipate for our families reunion in the presence and in the service of the Eternal.T.<\/p>\n

HOMILIES BY W. CLARKSON<\/strong><\/p>\n

1Ch 17:1-6<\/span><\/strong>.<\/strong>–<\/em><\/strong>Truths under the surface.<\/strong><\/p>\n

A very pleasant picture is here presented to our imagination. We see the King of Israel sitting in his house, “the Lord having given him rest round about from all his enemies” (2Sa 7:1<\/span>), with a happy and grateful sense of prosperity and security, not wrapping himself in the dangerous robe of complacent self-congratulation, but rather clothed with humility and thankfulness. As he surveys the stateliness and elegance of his palace, he thinks of God’s goodness to him in placing “his feet in a large room” (Psa 31:8<\/span>), and his thought naturally passed to the place where the ark restedthe ark with which the presence of Jehovah was so closely connected (Exo 25:22<\/span>). We do not wonder at the thought which then occurred to him. We see in these verses those truths which are not upon the surface, but which we have no difficulty in recognizing beneath it.<\/p>\n

I.<\/strong> THE<\/strong> SOUND<\/strong> SENTIMENT<\/strong> AT<\/strong> THE<\/strong> HEART<\/strong> OF<\/strong> DAVID<\/strong>‘S DESIRE<\/strong>, David felt that there was an impropriety in himself dwelling “in an house of cedars” while “the ark of the covenant of the Lord remained under curtains” (1Ch 17:1<\/span>). Was it for him to be in better and more costly surroundings than was the manifested presence of God himself? Should he be more honoured in his dwelling-place than the ark of the covenant of the Lord? There is a sound sentiment here; one that was and is worthy not only of respect but cultivation. We are always to give God the very best we can offer him; the less costly we may expend on ourselves, the best we should reserve for him. We should be ashamed to lay out large sums of money on our own homes while the house of God needs renovation or repair; to expend a large proportion of our income on our own honour or gratification when the cause of Christ is languishing for want of funds, when the treasury of Christian benevolence is empty. Not most for ourselves with a very small fraction for God and his kingdom, but enough (or even more than enough) for ourselves and the most and best we can furnish for him and for his. That is the true thought of the reverent mind, Hebrew and Christian.<\/p>\n

II.<\/strong> THE<\/strong> TRUE<\/strong> THOUGHT<\/strong> AT<\/strong> THE<\/strong> HEART<\/strong> OF<\/strong> NATHAN<\/strong>‘S COUNSEL<\/strong>. “DO<\/strong> all that is in thine heart; for God is with thee.” The prophet’s encouragement of the king’s desire proved to be mistaken, but the thought at the heart of his words was true and sound. Nathan spoke as one who believed that the man with whom God dwelt was likely to come to right conclusions. So he was; and David was only wrong in wishing that he himself might be the instrument of carrying out a praiseworthy project. If God is with us as he was with David, it is most likely we shall be guided to right decisions. It is not the very learned, nor the very clever, nor the very “practical” man, but the very godly man, who is likely to have the true sentiment in his mind respecting the things of God. “The secret of the Lord is with them that fear him,” etc. (Psa 25:14<\/span>; see Joh 7:17<\/span>; Joh 15:15<\/span>). The man who walks with God and with whom God dwells may fall, now and again, into a mistake, but he is not likely to be “greatly moved” flora the path of wisdom. He is in the way of being led in the paths of wisdom, of being “guided into all truth.”<\/p>\n

III.<\/strong> THE<\/strong> VALUABLE<\/strong> TRUTH<\/strong> CONTAINED<\/strong> IN<\/strong> THE<\/strong> DIVINE<\/strong> DECLARATION<\/strong>. (1Ch 17:3-6<\/span>) God declared that he had never demanded of his people that they should make other provision than that of the simple tabernacle or tent. He had been pleased hitherto to manifest his presence in connection with this humble fabric. He would remind his servant David that as there could be no structure, however grand and stately, which the art of man could raise that would be a worthy home of him whom the heaven of heavens could not contain, so, on the other hand, there was no covering, however humble, within which he was not ready to abide if hearts were true and lives were holy. The precious and vital thought of the passage is that God does not require the elaborations of human art or the expenditure of human wealth to vouchsafe his presence and make known his power. Let there be<\/p>\n

(1)<\/strong> the contrite heart, <\/p>\n

(2)<\/strong> the childlike, believing spirit, <\/p>\n

(3)<\/strong> the obedience of the pure and loving life, and then God’s abiding home will be found.<\/p>\n

Whom the costly cathedral will not hold, the cottage roof may shelter. He may desert the breast which is covered with the priestly garments to dwell in the heart of him who is “clothed in camel’s hair.”C.<\/p>\n

1Ch 17:7-15<\/span><\/strong>.<\/strong>–<\/em><\/strong>Three spiritual necessities.<\/strong><\/p>\n

The message which Nathan was charged to deliver to David calls before us three necessities of our spiritual nature, which apply to all men everywhere, in every position, and in all ages. We have need of <\/p>\n

I.<\/strong> AN<\/strong> OPEN<\/strong> MIND<\/strong> TO<\/strong> RECEIVE<\/strong> GOD<\/strong>‘S SPECIAL<\/strong> TEACHING<\/strong>. Nathan was familiar with the broad and general principles of religious truth. He was an enlightened servant of Jehovaha prophet whose inspiration was from on high. But he needed a special vision (1Ch 17:15<\/span>) to see the truth which was to be declared on this occasion. Until he received that vision he was under the impression that David would do well to carry out his pious purpose (1Ch 17:2<\/span>), but from that time he discouraged and, indeed, arrested the intention of the king. If such a man as he, with whose spirit God was in close communion, needed to be instructed on particular occasions, how much more do we? Our general knowledge of Divine truth, even taken in connection with an abiding relation to the Spirit of God (1Co 6:19<\/span>), does not ensure to us an understanding of special questions without special illumination from the Source of all wisdom. Again and again we need to have the quick eye to see the pointing of the Divine finger, the open ear to hear the Divine voice, the sensitive heart to respond to the Divine touch. This in respect to our temporal affairs, to the government of the home, to the ordering of the Church of Christ.<\/p>\n

II.<\/strong>. A READY<\/strong> REMEMBRANCE<\/strong> OF<\/strong> GOD<\/strong>‘S PAST<\/strong> MERCIES<\/strong>. (1Ch 17:7<\/span>, 1Ch 17:8<\/span>) David was to Be disappointed in being denied the gratification of this strong wish of his heart; but he was to remember what great things God had done for him, taking him from the sheepcote and placing him on the throne, attending his steps as Guardian and Guide, giving him the victory over his enemies, raising him to a position of eminence even among kings. It was a small thing to be denied this one desire. We should carry about us at all times such a sense of the great blessings God has given usthe endowments, the deliverances, the recoveries, the bestowments of our whole past coursethat at any time this may weigh down and bury out of our sight any small disappointment which the Ruler of our lives may permit us to suffer. A strong and full sense of mercies in the past will silence the first sigh of discontentment, will turn it into a song of holy gratitude.<\/p>\n

III.<\/strong> AN<\/strong> AN<\/strong> INTELLIGENT<\/strong> GRASP<\/strong> OF<\/strong> DIVINE<\/strong> PROMISES<\/strong>. It may be that we may need more than a view of past mercies: we may require a prospect of good things to come. God graciously provided David with beth. He intimated to him through Nathan that he was intending to do great things for him. He would<\/p>\n

(1)<\/strong> consolidate the kingdom of Israel so that it should become strong and safe (1Ch 17:9<\/span>); <\/p>\n

(2)<\/strong> multiply his victories over his enemies (1Ch 17:10<\/span>); <\/p>\n

(3)<\/strong> establish his dynasty (1Ch 17:10<\/span>, 1Ch 17:14<\/span>); <\/p>\n

(4)<\/strong> give his son the privilege which he was withholding from him (1Ch 17:11<\/span>, 1Ch 17:12<\/span>); <\/p>\n

(5)<\/strong> show to this son of his a fatherly patience (1Ch 17:13<\/span>).<\/p>\n

These were very great promises, amply sufficient to compensate for one disappointment. What large promises does God make to us! “Exceeding great and precious” they are (2Pe 1:4<\/span>). They begin with his guidance and presence through life, and they culminate in everlasting joy and glory at his right hand. We often need to have recourse to the promises of our Divine Saviour. When we do resort to them, and do draw upon them, we find a bountiful sufficiency for all our need.C.<\/p>\n

1Ch 17:10<\/span><\/strong> (latter part).-The Divine response: its righteousness and riches.<\/strong><\/p>\n

I.<\/strong> <\/em>THE<\/strong> <\/em>RIGHTEOUSNESS<\/strong> OF<\/strong> THE<\/strong> DIVINE<\/strong> RESPONSE<\/strong>. David had it in his heart to build God a house, but he did not actually do so. Yet God honoured his intention, and met it by the response intimated in the text: “The Lord will build thee an house.” In this we can recognize the act of a righteous Godrighteous because<\/p>\n

(1)<\/strong> the essence of any act is in the intention of the agent; <\/p>\n

(2)<\/strong> the intention of the human mind is often defeated by irresistible obstacles.<\/p>\n

We are not responsible for the event. With David, in this instance, the direct Divine prohibition was interposed. With us, insuperable obstacles often intervene, and the result is not ascribable to anything but the limitation of our faculties. Our righteous God accepts, approves, honours, not indeed barren and Worthless sentiment, but an earnest desire and honest intention to please and serve him. This may be in our personal, family, or Church relations.<\/p>\n

II.<\/strong> THE<\/strong> AMPLITUDE<\/strong> (OR<\/strong> RICHES<\/strong>) OF<\/strong> THE<\/strong> DIVINE<\/strong> RESPONSE<\/strong>. David desired to build for God a house. God replied to his servant, “I will build thee an house.” The house which David wished to build was one of stone and wood, of silver and gold; but that which the Divine Giver purposed to build was far more precious. It was a human <\/em>house; it was the elevation of the king’s children and of their children to honour and power and influence; it was a bestowment of a kind and character which in its nature far outweighed the gift which the servant of Jehovah proposed to present. God’s response had a Divine largeness, amplitude, wealth, answering to his beneficent and bountiful nature. Thus does he meet his children now. He makes us to know the length, and breadth, and depth, and height of his responsiveness in the gospel of Christ. He acts toward us in the spirit of the promise in Mar 10:28-30<\/span>. He responds<\/p>\n

(1)<\/strong> to our penitence with free forgiveness and full reconciliation;<\/p>\n

(2)<\/strong> to our trust <\/em>with constant guidance, provision, guardianship, “all our journey through;”<\/p>\n

(3)<\/strong> to our trust <\/em>with the indwelling of his own Divine Spirit;<\/p>\n

(4)<\/strong> to our faithfulness <\/em>during the brief period of time with everlasting glory.C.<\/p>\n

1Ch 17:16-18<\/span><\/strong>.-Our relation to God.<\/strong><\/p>\n

The attitude which David assumed and the words of devotion he uttered on this occasion are suggestive of the relation in which we stand to our Creator and Redeemer. We gather <\/p>\n

I.<\/strong> THAT<\/strong> WE<\/strong> CANNOT<\/strong> BE<\/strong> LED<\/strong> TO<\/strong> A BETTER<\/strong> STATE<\/strong> THAN<\/strong> A DEEP<\/strong> SENSE<\/strong> OF<\/strong> OUR<\/strong> NOTHINGNESS<\/strong> AND<\/strong> THE<\/strong> DIVINE<\/strong> GREATNESS<\/strong>. When Nathan had delivered his message David placed himself in the posture of deliberate reflection (1Ch 17:16<\/span>), and, thus seated, he became possessed of a profound sense of his own unworthiness. “Who am I, O Lord, and what is my house?” etc. (1Ch 17:16<\/span>). He soon passed on to cherish a deep feeling of God’s supremacy. “O Lord, there is none like thee,” etc. (1Ch 17:20<\/span>). This is a most suitable end to any transaction between our God and ourselves. We are then arriving at the truth, reaching a place of spiritual safety, in an attitude that is most becoming, when we are impressed with our own nothingness and with the absolute greatness of our God and Saviour.<\/p>\n

II.<\/strong> THAT<\/strong> GOD<\/strong> NOT<\/strong> ONLY<\/strong> CALLS<\/strong> US<\/strong> TO<\/strong> SONSHIP<\/strong>, BUT<\/strong> TREATS<\/strong> US<\/strong> AS<\/strong> HIS<\/strong> CHILDREN<\/strong>. “Thou hast regarded me according to the estate of a man of high degree” (1Ch 17:17<\/span>). This probably means that, in David’s thought, God had treated him as one who was most exalted, and who might on that ground look for the largest things. At any rate it was trueif this be not the exact thought of the obscure passagethat God was treating David in a way which corresponded with the exalted position to which he had called him. And this truth has its illustration in the Divine dealing with all his sons. In the gospel we are all called to be the sons of God (Joh 1:12<\/span>; 1Jn 3:2<\/span>). And having reinstated us in this filial position, our heavenly Father treats us as the reconciled sons and daughters we have become.<\/p>\n

1<\/strong>. He confides in us; not laying down a multitude of precepts in detail, but giving us a few living principles to apply for ourselves.<\/p>\n

2<\/strong>. He gives us constant access to his person; whensoever we will we may approach and address him.<\/p>\n

3<\/strong>. He chastens rather than punishes us (Heb 12:5-11<\/span>).<\/p>\n

III.<\/strong> THAT<\/strong> GOD<\/strong> HAS<\/strong> CONFERRED<\/strong> ABOUNDING<\/strong> HONOUR<\/strong> ON<\/strong> US<\/strong> IN<\/strong> JESUS<\/strong> CHRIST<\/strong>. David felt that God had put so much honour on him that he did not know how he could ask for more (1Ch 17:18<\/span>). The utmost desires of his heart were fulfilled. And what more of honour and position could we have asked of God that he has not given us in the gospel of his grace? We are even said to be “kings and priests unto God” (Rev 1:6<\/span>).<\/p>\n

1<\/strong>. We are children of the heavenly Father: “now are we the sons of God.”<\/p>\n

2<\/strong>. We are heirs of God (Rom 8:17<\/span>).<\/p>\n

3<\/strong>. We are the friends of Christ (Joh 15:14<\/span>,Joh 15:15<\/span>).<\/p>\n

4<\/strong>. We are fellow-labourers with the living God, “workers together with him” (1Co 3:9<\/span>; 2Co 6:1<\/span>; Act 15:4<\/span>). What could we speak more for the honour of his servants?C.<\/p>\n

1Ch 17:19-24<\/span><\/strong>.<\/strong>–<\/em><\/strong>Pleas in prayer.<\/strong><\/p>\n

David was pleading with God, and, in asking him to confirm and establish his word of promise, he made reference to four grounds of appeal. These we may substantially adopt, adding another “all-prevailing plea” which David could not introduce.<\/p>\n

I.<\/strong> GOD<\/strong>‘S LOVE<\/strong> TO<\/strong> US<\/strong> AS<\/strong> INDIVIDUAL<\/strong> SOULS<\/strong>. “Thy servant’s sake” (1Ch 17:19<\/span>). At other times we read, “For thy servant David’s sake;” i.e. <\/em>for the love which God bore to this servant and son of his. We may ask God to help us because we know he loves us; because he pities us who fear him (Psa 103:13<\/span>); because he remembers us in our low estate, and counts our tears, and desires our happiness and well-being.<\/p>\n

II.<\/strong> HIS<\/strong> OWN<\/strong> DIVINE<\/strong> BENIGNITY<\/strong> AND<\/strong> HONOUR<\/strong>. (1Ch 17:19<\/span>, 1Ch 17:20, 1Ch 17:24<\/span>.) “According to thine own heart;” that he may act like himself, with the boundless grace and goodness which belong to his Divine nature. “That thy Name may be magnified for ever,” etc. (1Ch 17:24<\/span>); that all nations may know that thou art a faithful God, continuing thy loving-kindnesses, and redeeming thy word to the land that is so peculiarly thine own. We may well plead the nature of God as a very strong reason why he should bless us. If he grant our request “according to his own heart,” if he fill our treasury and satisfy our want in accordance with the tenderness of his heart, the strength and bounty of his hand, and to the glory of his Name, we shall be enriched indeed.<\/p>\n

III.<\/strong> HIS<\/strong> CARE<\/strong> FOR<\/strong> HIS<\/strong> CHURCH<\/strong>. (1Ch 17:21<\/span>, 1Ch 17:22<\/span>.) As David prayed God to fulfil all the good pleasure of his will on account of Israel, whom he had redeemed and attached to himself by his special mercies, so may we ask for all great things to be done for us on account of that Church for which the Son of God suffered and died, which he “redeemed with his precious blood.”<\/p>\n

IV.<\/strong> THE<\/strong> DIVINE<\/strong> PROMISE<\/strong>. “The thing that thou hast spoken concerning thy servant,” etc. We have great promises to plead with God, based on his own inviolable word; and there can be no more solid ground on which to build our hope in prayer to God. There is one additional plea with which we are familiar, but which the King of Israel lived far too soon to urge (see Luk 10:24<\/span>). We plead with God <\/p>\n

V.<\/strong> THE<\/strong> NAME<\/strong> AND<\/strong> WORK<\/strong> OF<\/strong> THE<\/strong> LORD<\/strong> JESUS<\/strong> CHRIST<\/strong>. For the sake of him who loved us and gave himself for us, who lived and died on our behalf, we ask for all those blessings we need; for mercy, for acceptance and sonship, for Divine guidance and protection along the path of life, for the indwelling Spirit, for help and blessing in Christian work, for an abundant entrance into the kingdom of heaven.C.<\/p>\n

1Ch 17:25-27<\/span><\/strong>.<\/strong>–<\/em><\/strong>Our relation to the Divine promise.<\/strong><\/p>\n

I. THAT<\/strong> GOD<\/strong>‘S PROMISE<\/strong> DOES<\/strong> NOT<\/strong> EXCLUDE<\/strong> THE<\/strong> PROPRIETY<\/strong> OF<\/strong> OUR<\/strong> PETITION<\/strong>. “Thou hast told thy servant that thou wilt build him an house: therefore<\/em> thy servant hath found in his heart to pray before thee” (1Ch 17:25<\/span>). The fact that God has promised to do anything for us is a reason why we shouldnot why we should motask him to give it to us. He has promised to supply all who love him with all needful things (Mat 6:32<\/span>, Mat 6:33<\/span>; Php 4:19<\/span>). But this does not countermand the injunction to pray for our daily bread (Mat 6:11<\/span>). There are many promises of the gift of the Holy Spirit; we are therefore <\/em>to ask for his outpouring (Luk 11:13<\/span>). We are assured that the kingdom of God shall be established in the earth; none the less, but all the more, are we to pray, “Thy kingdom come.” God’s promise is not to be the excuse for our silence, but the ground of our supplication.<\/p>\n

II.<\/strong> THAT<\/strong> GOD<\/strong>‘S PROMISE<\/strong> DOES<\/strong> NOT<\/strong> EXCLUDE<\/strong> THE<\/strong> NECESSITY<\/strong> FOR<\/strong> OUR<\/strong> HOLY<\/strong> OBEDIENCE<\/strong>. David affirms in 1Ch 17:26<\/span> that God has “promised this goodness unto thy servant;” but in 1Ch 17:27<\/span> his petition shows that he was conscious that something more was needed beyond the bare and simple promise, in order that it might be ultimately and fully realized. And he was right. Obedience was an essential and vital condition. If not expressed, it was always understood. The rending of the kingdom in twain under David’s grandson proved only too surely and sadly that this was the case. All God’s premises to us are conditional on our loyalty to him. If we are faithful unto death, we shall have his abiding love, his constant care, his gracious blessing, and finally his blissful presence. But we must not be so confident because of the promise that we are negligent of the understood conditions.<\/p>\n

III.<\/strong> THAT<\/strong> GOD<\/strong>‘S PROMISES<\/strong> ARE<\/strong> OFTEN<\/strong> FULFILLED<\/strong> IN<\/strong> OTHER<\/strong> AND<\/strong> BETTER<\/strong> WAYS<\/strong> THAN<\/strong> WE<\/strong> LOOK<\/strong> FOR<\/strong>. (1Ch 17:27<\/span>.) David was assured that, if God blessed, there would be blessedness for ever. He was right; but the good thing in store for him was far different from that which he was presenting to his own mind at the time. Could he have foreseen the speedy rupture of the kingdom, and the captivity after a few generations had come and gone, he might have been sadly disappointed, and his faith might have received a serious shock. But could he have foreseen the way in which the Divine promise was fulfilled at length, could he have realized that One who was “the Son of David” would reign as Prince of peace and Lord of righteousness over all the human world, he would have rejoiced indeed. God’s purpose was larger than his servant’s thought. So with us. The hope of one period is ever found to be realized further on in another way, at first disappointing but afterwards most satisfying, from that which we expected. Youth is other, and really better, than childhood pictures it; and manhood than youth imagines; and the rest of declining days than laborious prime expects to find it. The promises of life are fulfilled, but in ways which God knows to be far better for us than those which our imagination fancies and our heart desires. And it may be that the heavenly world will prove to be something very different from that which piety has predicted or poetry has sungdifferent but better; something which will be more fitted for our faculties as they are at first unclothed and clothed upon, as death is first swallowed up of life.C.<\/p>\n

HOMILIES BY F. WHITFIELD<\/strong><\/p>\n

1Ch 17:1<\/span><\/strong>, <\/strong>1Ch 17:2<\/span><\/strong>.-The house of the Lord: David and Nathan.<\/strong><\/p>\n

The event recorded in this chapter must have been separated from the events of the previous chapter by a period of several years. It is in all essential points identical with the parallel account in 2Sa 7:1-29<\/span>; the differences being of a purely formal kind. The contrast which David felt between his own dwelling and that of the ark of the covenant awakened within him a feeling of sorrow, and led him to resolve to put an end to it by building for the latter a house worthy of it. This was a right feeling, and was commended by the Lord (see 1Ki 8:18<\/span>). But though right in itself, and indicating a true state of heart towards God, it was for other reasons not in accordance with the Divine will. David had been a man of war, and had shed much blood, and on this ground God would not allow him to carry out the desire of his heart. David communicated his desire to Nathan the prophet. The prophet, knowing well the character of David and his devotion of heart to the Lord, and that the Lord was with him in all that he did, said, out of the impulse of his heart, “Do all that is thine heart; for God is with thee.” From this we learn how a man’s heart may be right with God, how all that he purposes to do may be highly commendable, but for other reasons it may not be for God’s glory that the Lord may use him. It may be more for that glory that he may be passed over and another be preferred. Man proposes but God disposes. Not even a prophet can step in between. Observe another truth here, How graciously David allows himself to be passed over and that another should have the honour! This is often hard to bear. Nothing but the grace of God ruling in a man’s heart can enable him to do this. Moses endured forty years’ trial and hardship in leading God’s people out of Egypt, and yet just as he gets in sight of the promised land all his brightest anticipations are to be unrealized, and another steps in to reap the reward. David had formed the kingdom, fought the battles of the Lord, and brought up the ark to its resting-place; but just as he is about to reap a full reward in seeing the temple built for the Lord, his son is to step in and enjoy it, while David, like Moses, is to lie down and die. Life is full of unrealized anticipations; but in the case of God’s people all to be realized in a brighter and better world, to a degree that “eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive.” Oh for grace to be passed over, nay, even to rejoice in being passed over, and that others should receive the honours for which we have toiled, provided only that it is God’s will and for his glory! Oh to be nothing, nothing<\/em>; <\/em>only a “vessel fit for the Master’s use,” to be used by him when he will, how he will, and where he will! This should ever be the Christian’s desire and prayer.W.<\/p>\n

1Ch 17:3-15<\/span><\/strong>.-God’s message to David.<\/strong><\/p>\n

Though David was not to build the house of the Lord, God gives him “great and precious promises” with respect to his posterity and to the future glory of his people Israel. We see here that there is one thing nearer to the heart of our God than an outward building, however grand it may be. “I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another.” The Lord loves to be identified with his children in all their circumstances, however lowly those circumstances may be. “I dwell with the humble and contrite heart.” This is the joy of the Lord’s heart, and it comes infinitely before a grand house or a magnificent palace. Mark further the prophetical character of God’s message (see verse 9). I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more<\/em>; <\/em>neither shall the children of wickedness waste them any more<\/em>, <\/em>as at the beginning.” Israel has been “moved” and “wasted” since this promise was made, and is being “moved” and “wasted” at the present moment. It is clear, therefore, that this is an unfulfilled prophecy of blessing yet in store for wasted and scattered Israel. That time is at hand. When “the Lord shall set his hand the second<\/em> time [it was done the first<\/em> time by Cyrus the Persian] to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth<\/em>“ <\/em>(Isa 11:11<\/span>, Isa 11:12<\/span>). Mark another truth: “And it shall come to pass, when thy days be<\/em> expired that thou must<\/em> go to be with thy fathers<\/em>.” <\/em>Three thoughts are suggested by this passage.<\/p>\n

1<\/strong>. Man lives by days<\/em>, <\/em>not by years. <\/em>“As thy days<\/em>, so shall thy strength be;” “Lo, I am with you always, even to the end of the days<\/em>.” <\/em>We speak of years <\/em>and look forward to them. God would teach us that we have only days to count on, and should therefore use each one for him.<\/p>\n

2<\/strong>. “Thou must<\/em> go.” David was wanted <\/em>in another world. There are places to fill there. Just as the stones that were to form the temple on Mount Zion were hewn, shaped, and polished in Lebanon, and were sent for just as they were wanted<\/em>, so <\/em>is it with the departure of every true child of God. What may be the nature of the employments we cannot tell; but of each one who is taken we may hear the Lord’s voice saying of him to the weeping ones left behind, “He must<\/em> go” <\/em>for he is wanted there.”<\/p>\n

3<\/strong>. “Thou must go to be with thy fathers.<\/em>“ <\/em>It is a family gathering. <\/em>In the Old Testament how frequently is this word used l It is not death. It is”gone to join the family gathering.” “Dead” is the Bible word for those out of Christ. “Asleep” is the word for God’s children. What a precious word! It is a striking contrast to our word “dead” which is always on the lips. It is like another word we use. A manufacturer looks upon his men and women in his employ and regards them as goods<\/em>, <\/em>and calls them “hands””so many hands.” <\/em>The Bible word is “souls””the souls<\/em> he had gotten in Haran.” How sadly men have departed from the spirit of patriarchal days! Verses 12-14 are manifestly a reference to the Messiah, of whom Solomon was a type, and to the Messianic times of rest yet to come, of which his reign was a shadow. It is clear from David’s prayer (verse 17) that he so understood them, especially when he speaks of God having regarded him “according to the estate of a man of high degree.”W.<\/p>\n

1Ch 17:16-27<\/span><\/strong>.<\/strong>–<\/em><\/strong>David’s prayer.<\/strong><\/p>\n

God’s great and precious promises to David drew forth from his heart this prayer. It is so at all times. The constraining motive of prayer, praise, and thanksgiving is God’s great mercy and wondrous love contained in the “exceeding great and precious promises” to the soul. We see also David’s great humility: “Who am I, and what is mine house?” God’s grace always humbles. We see also how David exalts Godanother effect of God’s great and precious promises: “O Lord, there is none like thee, neither is there any God to be compared with thee.” And all this grace in God is “according to all that we have heard.” Every experience of the believer at all times confirms the Divine testimony of God in his Word. He is ready to exclaim as he reads, “It is all true, all of it, and I have found it so.” And this God is moreover “the Lord of hosts, the God of Israel and a God to<\/em> Israel.” He is not only the God of his people, but a God to <\/em>them, to each one. <\/em>He is all that his name means to each one of his family. And mark David’s closing words. “Let it please thee to bless the house of thy servant, that it may be before thee<\/em> for ever.” This is the end for which we should ask any blessingthat we ourselves may be before <\/em>him, walk before him and live before him. “Walk before<\/em> me and be thou perfect,” was his word to Abraham of old, and still is to each one of his people; and it is only as God’s promises and God’s blessings lead to this that they can be real <\/em>blessings.W.<\/p>\n

HOMILIES BY R. TUCK<\/strong><\/p>\n

1Ch 17:1<\/span><\/strong>.<\/strong>–<\/em><\/strong>God’s dwelling-place and man’s.<\/strong><\/p>\n

This verse shows us the good man’s proper anxiety to have his God better housed than himself. We may properly assume that David thought about this matter immediately after his success in bringing the ark of God to Mount Zion, and restoring the ancient service. When David had taken the city of Jerusalem, and proposed to make it the capital of his kingdom, he found a royal palace was as important as safe fortifications. The erection of this palace indicates the new era which dawned in David. The previous king, Saul, did but make a beginning of a kingdom, and was little more than the previous judges had been. David is the proper founder of the Jewish kingdom. It appears, from 2Sa 5:11<\/span>, that David’s alliance with Hiram of Tyre enabled him to secure Phoenician artists, workmen, and materials for his palace; and this may have been necessary because the Israelite workpeople had no training for such work, and no experience of such buildings as David required. The one point on which David’s thought more especially rests is, that a character of permanency <\/em>and abiding rest <\/em>attached to his own house, while God’s earthly dwelling-place was still a movable and perishable tent. He very properly felt that there should be a closer harmony between the two, and God’s house suggestive of associations suitable to a settled and permanent kingdom. We may never be indifferent to the “sense of fitness” in Divine things.<\/p>\n

I.<\/strong> THE<\/strong> SENSE<\/strong> IN<\/strong> WHICH<\/strong> GOD<\/strong> MAY<\/strong> HAVE<\/strong> AS<\/strong> EARTHLY<\/strong> DWELLING<\/strong>–PLACE<\/strong>. See the teaching of Isa 66:1<\/span>, Isa 66:2<\/span> There is a proper sense in which the created world may be called “God’s dwelling-place.” There is a much higher sense in which the heart of man may be so called. But, seeing that an external and ceremonial worship is found to be necessary for man, and earthly things may wisely be made the symbols of Divine truths and relations, place is made for the work of the architect and the builder in expressing religious truth by sacred edifices, churches, or temples. We, however, need to watch lest any building should limit our thought of God, as though he could be wholly contained within it; or as though we could put human limitations to his revelations, or to himself. God permits us to raise temples for him mainly that we may have, carried home to our hearts, the conviction of his permanently dwelling <\/em>with us. His house is with us; his home is here; he does not come and go; he is with us always.<\/p>\n

II.<\/strong> THE<\/strong> DUTY<\/strong> DEVOLVING<\/strong> ON<\/strong> MAN<\/strong> TO<\/strong> FIND<\/strong> FOR<\/strong> GOD<\/strong> AN<\/strong> EARTHLY<\/strong> DWELLING<\/strong>–PLACE<\/strong>. This is not a duty directly enjoined, but one recognized and felt by the sincere and pious soul. It is like the duty of worship, and follows of necessity upon it. Explain that man cannot satisfy himself with the conception of God as spiritual<\/em>, <\/em>and that he wants material help even to realize this. Also the very sense of appropriating God leads to desire to fix him to a house. Illustrate by Gen 10:17<\/span> Show that in all ages this sense of the duty of “localizing” God has influenced men to plant sacred groves, consecrate hill-tops, raise tabernacles or temples, and buildat cost of amazing labour and sacrificemagnificent churches and cathedrals. Impress the duty of aiding in the erection and maintenance of Divine sanctuaries.<\/p>\n

III.<\/strong> THE<\/strong> RELATION<\/strong> BETWEEN<\/strong> SUCH<\/strong> DIVINE<\/strong> EARTHLY<\/strong> DWELLING<\/strong>–PLACES<\/strong> AND<\/strong> THE<\/strong> DWELLINGS<\/strong> OF<\/strong> THE<\/strong> MEN<\/strong> WHO<\/strong> MAKE<\/strong> THEM<\/strong>. This is David’s point. He felt that one ought to match the other; and if there was any “best,” that should be for God. Tent was fitting enough while the people were tent-dwellers. But a house was needed now the people dwelt in houses; and a palace, a magnificent house, now the king dwelt in a palace. Illustrate the relations which should now be maintained between the architecture and decorations of our houses and of God’s house. Show what a help to the conception of our kinship with God, and to what we may call the humanity in God, is found in the erection of a house for him. Lead on to show by Paul’s teaching that man may be himself <\/em>the temple of the Holy Ghost.R.T.<\/p>\n

1Ch 17:4<\/span><\/strong>.<\/strong>–<\/em><\/strong>Unfitness for some parts of God’s work.<\/strong><\/p>\n

God sent a distinct refusal of David’s request by the Prophet Nathan. “Thou shalt not build me an house to dwell in” But this refusal may not be regarded as an act of mere sovereignty<\/em>; <\/em>it was based upon the Divine recognition of the unfitness of David as the instrument for this particular work. Much he might do for God, but this he may not do; and the disability even followed upon his very fitness for the other work which God had called him to do. He was a man of war. His work had been the extending and settling of the new kingdom. But the “man of blood” must give place to the “man of rest,” to whom could be more wisely committed the work of building a temple for God. We are here taught that God’s work, which he would have done on earth, is divided into pieces<\/em>; <\/em>that one piece only is usually committed to the trust of each man; that every man finds he has one such trust, and that all the pieces and parts fit together, and make up one great whole of Divine purpose. There is a Divine arrangement of the pieces. There is a Divine allotment of the pieces to individuals. And this involves the selection of individuals upon a Divine recognition of particular gifts and endowments. Then a man may be either fitted <\/em>or unfitted <\/em>for some positions and for some work; and God will, by his providence, guide each man to the work that he may hopefully do; and no man has occasion to envy the place or work of another man.<\/p>\n

I.<\/strong> MAN<\/strong> MAY<\/strong> WISH<\/strong> FOR<\/strong> SPHERES<\/strong> or SERVICE<\/strong>. God does not reproach David for wishing <\/em>to build the temple. He now says, “Thou didst well that it was in thine heart.” It is a good sign that we want to serve; though so often it is only a sign of our restlessness in the work we have, and our foolish fancying that some one else’s work is better, or easier, or nobler than our own. Faithful doing of present duty may be quite consistent with earnest desire to do something else and better, provided it finds expression, as David’s did, in patient waiting on God, and earnest prayer for Divine direction.<\/p>\n

II.<\/strong> MAN<\/strong> MAY<\/strong> BE<\/strong> UNDER<\/strong> DISABILITIES<\/strong> WHICH<\/strong> HINDER<\/strong> HIM<\/strong> FROM<\/strong> THE<\/strong> SPHERES<\/strong> HE<\/strong> SEEKS<\/strong>. Such disabilities may arise out of natural disposition and character<\/em>; educational conditions<\/em>; local circumstances<\/em>; <\/em>or, as in David’s case, out of the very life-work <\/em>which may be entrusted to us. When we remember how actions bear the stamp of the character of those who perform them, and men receive their impressions of the thing itself from the person who does it, we realize how God may properly refuse to permit us to do just the work we may wish to do. We need to satisfy ourselves that God knows both us and our work<\/em>, <\/em>and so can fitly match the two together, and keep us from unfitting spheres.<\/p>\n

III.<\/strong> THE<\/strong> GREAT<\/strong> SECRET<\/strong> OF<\/strong> OUR<\/strong> DUTY<\/strong> IS<\/strong> THE<\/strong> DOING<\/strong> WELL<\/strong> WHAT<\/strong> WE<\/strong> PLAINLY<\/strong> HAVE<\/strong> TO<\/strong> DO<\/strong>. Forming a very high value of our present trust. Quite sure that it is the very thing for us; and cherishing the assurance that God makes our work fit into the work that others do, and that the very thing which we would like to have done ourselves<\/em>, <\/em>God gets done in his own time and way, and by the agents he pleases. “One planteth, another watereth,” and God gives the increase that crowns the union of various labourers and labours.<\/p>\n

We may learn:<\/p>\n

1<\/strong>. The lesson of submissive obedience to the Divine appointments.<\/p>\n

2<\/strong>. The importance of keeping our minds free from all envy of other workers, even of those who seem to he doing the very work which we would like to have done.<\/p>\n

3<\/strong>. And to be thankful for the work that is entrusted to us; quick to discern the dignity and importance of it; and supremely anxious that we should be found of God faithful in the doing of it.R.T.<\/p>\n

1Ch 17:5<\/span><\/strong>, <\/strong>1Ch 17:6<\/span><\/strong>.<\/strong>–<\/em><\/strong>God’s earthly dwelling-place a tabernacle, not a house.<\/strong><\/p>\n

In the Divine reply sent to David it is made an important point that God had hitherto dwelt in a tent, and had expressed no desire for a more permanent form of habitation. As the message is given in 2Sa 7:6<\/span>, God had “walked in a tent and in a tabernacle”; the term “tent” properly indicating an erection of curtains and ropes, and the term “tabernacle” a somewhat more stable structure of boards. In either case the point of comparison is the movableness <\/em>of the building God had hitherto used, and the fixity <\/em>of the one which David now proposed to raise. The verses indicate that permanency in the symbol of the Divine presence is not offered by God<\/em>, <\/em>but sought by man. <\/em>It would seem that there is some peril in the settledness of thingseven in the thought of the Divine presencefor sinful man. His conditions and his associations had better be changing and transitory. Permanence can only belong to that which is “perfect” and “holy.” Again and again this reproach has rested on men: “Because they have no changes, therefore they forget God.” It may also be shown that elaboration of the external, artistic form and beauty in the house itself has always for man this peril, that it may satisfy him, and take away his thought from that spiritual reality of which it is the expression. Religious symbols assume a certain amount of religious culture and sensitiveness to the spiritual; if they become of value to us for their own sakes, they are mischievous as was the old brazen serpent, and spiritual reformers may well call them “Nehushtan,” worthless brass. None seem to have valued the old tabernacle for its own sake, but in after days men thought the temple sacred, and assumed the peculiar acceptableness of prayer offered within its courts, when the Shechinah glory had passed away from its holy place.<\/p>\n

I.<\/strong> A TABERNACLE<\/strong> BETTER<\/strong> REPRESENTED<\/strong> MAN<\/strong>‘S BODY<\/strong> THAN<\/strong> A HOUSE<\/strong> COULD<\/strong> DO<\/strong>. See St. Paul’s figure in 2Co 5:1-3<\/span>. Illustrate such analogies as these: A tent is frail<\/em>; <\/em>easily taken down<\/em>, <\/em>and removed; seriously affected by storms<\/em>, <\/em>and manifestly decaying <\/em>swiftly.<\/p>\n

II.<\/strong> A TABERNACLE<\/strong> BETTER<\/strong> REPRESENTED<\/strong> MAN<\/strong>‘S LIFE<\/strong>. Especially in its lasting but a little while <\/p>\n

“Brief life is here our portion;
Brief sorrow, short-lived care;”<\/p>\n

and in its changeableness. The shepherd’s tent is set up but for the shelter of a night; journeying on to find fresh pastures, he knows not where he may be on the morrow. So in our life on earth we can seldom gain the security that we may rest. Again and again, so unexpectedly, the moving pillar-cloud bids us be up and away.<\/p>\n

III.<\/strong> A TABERNACLE<\/strong> WAS<\/strong> MORE<\/strong> SUGGESTIVE<\/strong> OF<\/strong> DEVINE<\/strong> ADAPTATIONS<\/strong> TO<\/strong> MAN<\/strong>‘S CIRCUMSTANCES<\/strong>. As an easily movable thing, it could be where it was most wanted: sometimes in the centre of the camp, while the people tarried in one spot; at other times in the front of the camp, when the people journeyed; and at another time in the midst of the divided Jordan, holding back, as it were, the waters until the people passed over. Yet in this there was a peril of misuse, for, in their wilfulness, the people sort for the ark to their camp, seeking to make it a mere charm to ensure their victory, and in consequence the symbol of God’s presence fell into the hands of the enemy. No one would have thought of taking the ark away from the fixed and permanent temple.<\/p>\n

IV.<\/strong> A TABERNACLE<\/strong> WAS<\/strong> LESS<\/strong> LIKELY<\/strong> TO<\/strong> TAKE<\/strong> ATTENTION<\/strong> OFF<\/strong> FROM<\/strong> GOD<\/strong> HIMSELF<\/strong> THAN<\/strong> A HOUSE<\/strong> WAS<\/strong>. For this, which may be the lesson to impress in conclusion, see passage in the introduction to this homily, and also the previous sketch on ver. 1.R.T.<\/p>\n

1Ch 17:7-10<\/span><\/strong>.-God’s grace magnified in David’s history.<\/strong><\/p>\n

Every age of the world and every nation has had its prominent men, its striking instances of Divine endowment and special mission. But we mistake such special cases if we assume that they are intended to absorb our attention, or merely to magnify individuals. They are always designed to be impressive illustrations of great principles which are surely working, though not so manifestly working, in the smaller and the quieter spheres. The” great” is never set before us for its own sake, but always<\/p>\n

(1)<\/strong> to show us what “almighty grace can do;” and <\/p>\n

(2)<\/strong> to make solemn the possibilities of our smaller and feebler lives.<\/p>\n

The mission of all biographies is expressed in two sentences from St. Paul’s writings: “They glorified God in me” (Gal 1:24<\/span>); “For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting” (1Ti 1:16<\/span>). David is set before us as a striking instance of Divine grace overshadowing, guiding, and sanctifying a whole life. God reminds him in these verses of his “gracious goodness” which had ever rested upon him; and with the remembrance comforts him under the refusal of his request which God judged it necessary to send. In this light the life of David may be reviewed.<\/p>\n

I.<\/strong> THE<\/strong> SOVEREIGNTY<\/strong> OF<\/strong> GRACE<\/strong> IN<\/strong> DAVID<\/strong>‘S SELECTION<\/strong>. Carefully distinguish between sovereignty <\/em>and favouritism. <\/em>There is “no respect of persons” with God. He elects, not upon particular affections for an individual, but upon omniscience of fitness for particular work. Election is not to privilege but to service, and to privilege through the service. Here, in the case of David, Divine sovereignty is seen in the selection of one who was not at all in men’s thoughts, and was indeed in circumstances which seemed to indicate unsuitability. <\/em>David was the youngest of his family, somewhat despised by his grown-up brothers, and engaged in simple shepherding work among the hills of Judah. Yet God estimated character, and found in the young shepherd the founder of a kingdom and a dynasty. Illustrate the Divine call of men to be poets, artists, preachers, reformers, and rulers; and show that now, as truly as ever, God calls those he needs to come up out of lowly and unknown places to do his work. And he may have need of us.<\/p>\n

II.<\/strong> THE<\/strong> FAITHFULNESS<\/strong> OF<\/strong> GRACE<\/strong> IN<\/strong> DAVID<\/strong>‘S PROSPERITY<\/strong>. “Faithful is he who calleth you, who also will do it.” To the position to which he was called David in due time attained; because, whenever God bids a man do a thing, he gives the needed grace for the doing. If he tells a man with a helpless hand to “stretch forth his hand,” he gives the strength for such stretching forth. Trace in David’s life how all hindrances and difficulties were surely overcome; his “enemies were cut off,” <\/em>his throne established, and his name honoured (1Ch 17:8<\/span>).<\/p>\n

III.<\/strong> THE<\/strong> BENEDICTIONS<\/strong> OF<\/strong> GRACE<\/strong> RESTING<\/strong> ON<\/strong> OTHERS<\/strong> FOR<\/strong> DAVID<\/strong>‘S SAKE<\/strong>, It is one of the best signs of Divine acceptance of us that others are blessed through us. This exceeding joy our Lord Jesus Christ had. For his life-work of loving service he was “highly exalted.” So David was the means of settling the people, introducing all the advantages of order and good government, and restoring to full vigour the worshipping side of the national religious life.<\/p>\n

IV.<\/strong> THE<\/strong> CONTINUANCE<\/strong> OF<\/strong> GRACE<\/strong> OF<\/strong> DAVID<\/strong>‘S DESCENDANTS<\/strong>. The man who lives in the grace of God himself may be sure that not only God’s grace will abide when he is gone, but that the grace will still use his influence and example, as agency, for the blessing of the children for a long while to come (1Ch 17:10-12<\/span>). Apply to that exceeding great grace which is manifested in our personal redemption. That grace, we may be sure, will cover and hallow all our lives<\/em>, <\/em>and all our children’s lives, even as it did the life of David, and the story of his descendants.R.T.<\/p>\n

1Ch 17:11-15<\/span><\/strong>.-The purposes of God concerting Solomon.<\/strong><\/p>\n

In the Divine communication made to David through the Prophet Nathan, there is a tone of very tender consideration, and an evident desire to solace and comfort the aged servant of God, whose request it was found necessary to refuse. In one way the desire of his heart could be met. He should have an immortality in his descendants and in his dynasty. He should live on in his son, and accomplish even his purpose concerning the temple. And he may have, before he dies, the comforting assurance that God’s purposes were set upon his son, and the Divine favour would overshadow his reign. Those gracious Divine purposes are indicated in these verses. Man’s brief life on the earth, which so seldom permits him to accomplish any great thing, would be very painful to him were it not for the hope he cherishes that he will live on in his children, and by them his great life-work may win completion. We cannot bear to think that death cuts off our influence and spoils our work. Man can scarcely say a thing that hurts him more in the saying than this, “My purposes are broken off.” What is called fame <\/em>may be won by but the few among even good men; but every true-hearted and earnest servant of God may be sure that his personal impress is an abiding one; it will get its continuance in those who have known him and live after him; his spirit, his principles, his witness, even in measure his experience will be still working. Philips Brooks well says, “No man or woman of the humblest sort can really be strong, gentle, pure, and good, without the world being the better for it, without somebody being helped and comforted by the very existence of that goodness.” Illustrate how a man lives on in a book he has written, or a building he has raised. So a man lives on, oftentimes, in the son who takes up his work. David really lived on in Solomon, and did, in fact, build the temple, seeing that Solomon used the materials he had gathered, and carried out the plans which he had arranged. It is interesting to notice what in the temple which was actually reared was due to the genius and consecration of David, and what in it bore the personal stamp of Solomon. “The design fixed upon indicates fully the spirit of the times and of the king. A general relation to the older tabernacle must be carefully preservedthe outline of the form, the proportions, and the principal division of the building into holy place and most holy must be continued; but where Moses permitted ornamentation and decoration it was developed, and almost carried to an extravagant extent.” In view of God’s unfolding to David his purposes concerning Solomon, we may learn that it is full of comfort to the man who is passing away from earth to be assured that his son will virtually have <\/p>\n

I.<\/strong> HIS<\/strong> WORK<\/strong> TO<\/strong> DO<\/strong>; at least, in its more prominent and important aspects. Certainly his work in the large sense of living for God, and doing his will.<\/p>\n

II.<\/strong> That he will have, if he seeks it, the same GRACE<\/strong> FOR<\/strong> THE<\/strong> DOING<\/strong>. God’s years are throughout all generations, and will give our children the joy and help of the same fatherly relations that he has given us (1Ch 17:13<\/span>).<\/p>\n

It may be shown that, still, saints pass away from earth, made willing to leave their life-work incomplete, and their most cherished desires unfulfilled, and restfully saying in their hearts, “God’s grace remains, though I pass away. That grace is working on, and working out, the great purpose, and will surely raise up other agencies.” David may die, but he may know thisthe temple will be built; the kingdom he had founded shall be secured, and even for him the veil shall be uplifted, and he shall see the glory of this Divine purpose. In a high and spiritual sense David’s kingdom shall, in his greater Son<\/em>, <\/em>be <\/em>established for ever and ever.R.T.<\/p>\n

1Ch 17:16<\/span><\/strong>.-The humbling influence of the Divine goodness.<\/strong><\/p>\n

Precisely the position and the attitude of David we cannot with certainty explain. The expression came <\/em>indicates that he left his palace and crossed over within the tabernacle precincts. But we have no means of knowing whether he sat in the court facing the sacred tent, or whether he was permitted to go within the sacred curtains, and face the entrance to the holy of holies, where the ark was. It is possible that the king may have claimed priestly rights so far as to enter the holy place. His attitude is explained by some knowledge of Oriental customs. “One of the postures by which a person testifies his respect for a superior is by sitting upon his heels, which is considered as a token of great humility.” The sitting was really half-sitting and half-kneeling, so as to rest the body upon the heels. The Talmudists say (but apparently only on the authority of this passage) that none may pray sitting except only the kings of the house of David. But we fix attention on the spirit in which David responded to the very gracious message which God sent to him, and in his spirit we find an example well worthy of our imitation. God’s goodness brought home to him a sense of his own unworthiness, and filled him with wonder that he should be made such a monument of mercy. The goodness <\/em>of God humbles true hearts much more than does his frown. Its right work is to “lead us to repentance.” The following points are suggested by this example: <\/p>\n

I.<\/strong> WITH<\/strong> GOD<\/strong> FAR<\/strong> OFF<\/strong>, MAN<\/strong> MAY<\/strong> GROW<\/strong> PROUD<\/strong>. He can then see nothing but his own doings.<\/p>\n

II.<\/strong> WITH<\/strong> GOD<\/strong> NEAR<\/strong>, MAN<\/strong> BOWS<\/strong> IN<\/strong> REVERENT<\/strong> AWE<\/strong>, as is seen in Abraham, Moses, Job, Isaiah, and St. John.<\/p>\n

III.<\/strong> GOD<\/strong> SPEAKING<\/strong> WORDS<\/strong> OF<\/strong> GRACE<\/strong> HUMBLES<\/strong> MAN<\/strong> INTO<\/strong> PENITENCE<\/strong> AND<\/strong> HUMILITY<\/strong>. Gifts are always humbling, because they awaken the sense of desert. So Divine gifts are ever most humbling.R.T.<\/p>\n

1Ch 17:20<\/span><\/strong>, <\/strong>1Ch 17:21<\/span><\/strong>.<\/strong>–<\/em><\/strong>The uniqueness of the Divine dealings.<\/strong><\/p>\n

David saw plainly a troth which seems equally plain to us from the records given in the Scriptures, that God’s ways of dealing with the nation of Israel had been throughout singular, unique, and surprisingly gracious. A few illustrative instances from the history may be given. But this is precisely the impression which each one of us receives upon a review of our own lives. The Divine dealings with us seem, in the preciseness of their adaptations, and the tenderness of their grace, quite unique; and it seems, to the sincere heart, that nobody can sing just such a thankful, happy song as he can. Now on earth, and much more yonder, we shall adore that special grace which is so manifest in our individual lives.<\/p>\n

I. DIVINE<\/strong> DEALINGS<\/strong> ARE<\/strong> ALWAYS<\/strong> THE<\/strong> SAME<\/strong>. ‘Very much is made in these days of the uniformity and absolute working of law <\/em>in the physical spheres. But we can more than match the truth by our teachings respecting the uniformity and the absolute working of law in the moral and spiritual spheres. Sin always carries its consequences. Personal influences on others can be as strictly assured as laws of nature. St. Paul boldly affirms that “whatsoever a man soweth, that shall he also reap.” The forces God brings to bear on men are always the same. There is but one gospel for man’s redemption. Nobody can come to God save by the way of penitence and faith and prayer. The truth may be applied to the minutest conditions and circumstances of life. There is nothing new in the circumstances, and God will deal with us in them exactly as he dealt with our fathers. Because of this uniformity of Divine dealings in the moral spheres, we can use the experiences of the fathers, and be warned, encouraged, or taught by the records left of their life-histories and the Divine dealings with them. No right-minded man would ever wish any deviation from either the eternal principles or practices for his sake. He would rather just be in the Divine order<\/em>, <\/em>within the conditions and provision of the infinitely wise and infinitely good Divine law. We require to press this point, because fanaticism has often assumed that God steps aside of his laws to deal in special ways with favoured individuals. There is a sense in which Divine dealings are special, but it is of the utmost importance that we gain first hold, and firm hold, of the truth that God’s ways are orderly and regular, fixed and unalterable, because settled in the infinite Divine wisdom. It may be necessary here to deal with the idea of a miracle. <\/em>It may be said, “Does not God work miracles? And has he not worked them for individuals?” We are coming more clearly to see that a miracle is not a contravention of law, but only a modification of the workings together of law, made apprehensible by man. Thus God’s law of the vintage is that vines bear grapes, Man’s apprehension of the law is that vines bear grapes in so many months. <\/em>Christ’s miracle shows us that man’s time-law <\/em>is no essential part of the law; the vintage may come in what man calls a moment. Christ’s miracles contravened no laws, if the laws be relieved of man’s additions to them.<\/p>\n

II.<\/strong> DIVINE<\/strong> DEALINGS<\/strong> BECOME<\/strong> UNIQUE<\/strong> BY<\/strong> ADAPTATION<\/strong> TO<\/strong> THE<\/strong> INDIVIDUAL<\/strong>. We must never conceive of law as if it were working distinct from the Lawgiver. It is not like an “act of parliament,” which is passed, and then set free to its work. Law, in its proper sense, is the condition on which the Lawgiver acts. And God acts as a Father, with special knowledge and care of each individual, and due adjustment of law to each case I am individual to myself; individual and unique. And I may hold the confidence that God will deal with me just as if no other being lived. The uniformity of moral law has this sublime qualification, “The Lord knoweth<\/em> them that are his.”R.T.<\/p>\n

1Ch 17:22-24<\/span><\/strong>.<\/strong>–<\/em><\/strong>The eternity of David’s kingdom.<\/strong><\/p>\n

It seems quite evident that the term “for ever” is used in the Scripture as a figure of speech, and one which carries wish it several distinct suggestions. It is a condition of human thought that we must set things in the order of time; and it is usual for us to estimate the value of things according to the time they will last. The words “eternal” and “for ever” and “ever<\/em>lasting” often stand for long continuance. Mountains that outlast the generations are called “everlasting hills.” Canaan was given to Israel as an “everlasting possession.” So here, in these verses, God promises a throne to David, an eternal kingdom, a posterity that will never be extinguished; and the first idea we should attach to the promise is that David and his descendants’ empire should be of long duration, and of a stable character. It is a further truth, embodied in the expression, that the material kingdom of David should by-and-by pass into the spiritual kingdom of David’s greater Son, and that in him should be established that spiritual theocracy which could be, and should be, absolutely eternal, enduring as long as there should be a God to rule, and creatures of God to be ruled. Taking the Old Testament term “for ever,” we may see what thoughts are properly suggested by it, and consider them in their advancing order.<\/p>\n

I.<\/strong> “For ever” means LASTING<\/strong> THROUGH<\/strong> MANY<\/strong> GENERATIONS<\/strong>. Matching the idea concerning “length of life” is the idea of “continuance and permanence of dynasty.” To live long was, to the Jewish mind, the direct reward of virtue, a sign of the Divine recognition of personal goodness. And so the pious king who founded a kingdom passed the thought on to the life of his race. Its prolongation through many generations would be the proof of Divine favour and acceptance resting upon it. Show how the writer of a book seeks fame in the continuity of its influence. The rich man, nowadays, hopes to found a family which shall outlast the generations. And this desire for permanence of influence is found, in various measures, influencing all men. So still God can promise to us that noble living and faithful working shall be made to bear the “eternal” stamp. In this first sense the good man never dies; on earth he may be said to live “for ever.” David lives on to-day. He influences men now, rules hearts and lives, more truly than ever.<\/p>\n

II.<\/strong> “For ever” means UNDER<\/strong> CHANGED<\/strong> FORMS<\/strong> LASTING<\/strong> THROUGH<\/strong> ALL<\/strong> HUMAN<\/strong> GENERATIONS<\/strong>. We must find what is the very essence <\/em>of David’s kingdom, for the notion of its eternity can properly only be applied to that. The essence is thisGod’s immediate rule of men through the administration of man. David’s kingdom was thisthe theocracy practically realized. Then all that belonged to the mere human form and order may change to meet the exigencies of changing ages; the essence would remain, and by-and-by appear in the theocracy of the Church, in the administration of the exalted Man <\/em>Christ Jesus. We now are members of David’s everlasting kingdom; since Christ’s kingdom is essentially David’s. In its central principleits spiritual principleof direct governmental relations with Jehovah, David’s kingdom must last absolutely for ever and ever.<\/p>\n

III.<\/strong>” For ever” has this limitationIN<\/strong> ITS<\/strong> EARTHLY<\/strong> FORM<\/strong> IT<\/strong> IS<\/strong> DEPENDENT<\/strong> ON<\/strong> THE<\/strong> ALLEGIANCE<\/strong> OF<\/strong> DAVID<\/strong>‘S DESCENDANTS<\/strong> TO<\/strong> THE<\/strong> SPIRITUAL<\/strong> PRINCIPLE<\/strong>. So far as their earthly features are concerned, God’s promises are always conditional. And the condition is always the same. It is loyalty<\/em>, <\/em>full loyalty, the obedient service of the truehearted. This point David anxiously impressed on his son Solomon (1Ch 28:9<\/span>, 1Ch 28:10<\/span>).<\/p>\n

Work out the conditions of perpetuity <\/em>still. “He that doeth the will of God abideth for ever.” And show what is the assurance of our earthly and our heavenly “for ever.” We shall live on here<\/em>, <\/em>we shall live on yonder<\/em>, <\/em>in what we have been for God, and done for him, in his grace and strength.R.T.<\/p>\n

1Ch 17:24<\/span><\/strong>.-God’s relation to his people. I. The relation which God bears to his people.<\/strong><\/p>\n

1<\/strong>. He has chosen them out of the world, which lieth in wickedness. <\/p>\n

2<\/strong>. He has given himself to them in a peculiar way. <\/p>\n

3<\/strong>. He avows that relation to them before the whole universe.<\/p>\n

II.<\/strong> Inquire what, under that relation, we may expect at his hands.<\/p>\n

1<\/strong>. The care of his providence. <\/p>\n

2<\/strong>. The communication of his grace. <\/p>\n

3<\/strong>. The manifestations of his love. <\/p>\n

4<\/strong>. The possession of his glory.<\/p>\n

III.<\/strong> What, under that relation, he is entitled to expect from us.<\/p>\n

1<\/strong>. That we “be a people to him.” <\/p>\n

2<\/strong>. That we give ourselves to him, as he has given himself to us.<\/p>\n

Conclude with two proposals:<\/p>\n

1<\/strong>. That we, at this very hour, accept Jehovah as our God. <\/p>\n

2<\/strong>. That we now consecrate ourselves to him as his people (Revelation C. Simeon, M.A.).R.T.<\/p>\n

1Ch 17:26<\/span><\/strong>.<\/strong>–<\/em><\/strong>The faithful Promiser.<\/strong><\/p>\n

David pleads before God the fact of his having promised<\/em>; he reminds God of his own Word. But he does more than this. He testifies his perfect confidence that the promise will be fulfilled because of what God’s. <\/em>“Thou, Lord, art God”there is his rest. It is much to have received a gracious promise, but it is much more to have, and to trust, a “faithful Promiser.” The promises help and comfort us; but we want to rise above even the promises, and find the “eternal life,” and deep “heart-rest” of knowing God<\/em>, <\/em>and being able to say to him, “Now, Lord, thou art God<\/em>.”<\/p>\n

I.<\/strong> THE<\/strong> VALUE<\/strong> OF<\/strong> A PROMISE<\/strong> DEPENDS<\/strong> UPON<\/strong> THE<\/strong> PROMISE<\/strong>–MAKER<\/strong>, This may be efficiently illustrated from our ordinary life-associations. Some men’s promises we never heed, never depend upon, because we know them<\/em>, <\/em>and know that they promise hastily or thoughtlessly; or they have formed the habit of getting out of seeming difficulties by a promise which puts off the evil day. (This tradesmen too often do.) Other men’s promises we implicitly trust, because we know them<\/em>, <\/em>and know that they count promises to be sacred, and only fail to keep them by some unexpected disabilities, or some physical impossibilities. It may be shown that the value of a promise does not depend on its subject <\/em>or on its form<\/em>; <\/em>it would be no surer if confirmed with the most terrible oaths. It depends on the character first, and then on the ability, of him who makes it; and we inquire concerning him both can <\/em>he perform and will <\/em>he perform it? Our confidence or otherwise is in him<\/em>; <\/em>and it may be shown that the confidence rests very much more upon his character<\/em>, <\/em>which is the essential thing, than upon his mere ability<\/em>, <\/em>which is the accidental thing. We never really trouble over promises whose fulfilment circumstances may prevent. We feel the bitterness of broken promises when the failure reveals the weak will, or the unsound character of those in whom we have trusted. “Put not your trust in princes, nor in the son of man, in whom there is no help.”<\/p>\n

II.<\/strong> GOD<\/strong>‘S PROMISES<\/strong>. GAIN<\/strong> THE<\/strong> INFINITE<\/strong> VALUE<\/strong> OF<\/strong> BEING<\/strong> FROM<\/strong> THE<\/strong> DIVINE<\/strong> PROMISE<\/strong>–MAKER<\/strong>. This is David’s point of assurance, “Thou art God,” and thou “hast promised,” therefore in thy promise I put absolute and perfect confidence. And what is gathered up in this simple but most comprehensive expression, “Thou art God” I<\/p>\n

1<\/strong>. “Thou art God” who hast been faithful. <\/em>So the saints of all the ages testify. So David himself could both feel and say.<\/p>\n

2<\/strong>. “Thou art God,” and as God thou must be faithful. <\/em>Show what is necessarily included in the very idea <\/em>of God, and that faithfulness <\/em>is absolutely essential. If we could show one broken Divine promise, we would dethrone God and make him take rank with fallible man. “Hath he spoken, and shall he not do it?”<\/p>\n

3<\/strong>. We may advance to a higher region, and say, “Thou art God” who<\/em>, in giving Christ<\/em>, hast so kept the great promise as to assure all other promises. <\/em>St. Paul forcibly argues, “He that spared not his own Son, but delivered him up for us all, how shall ha not with him also freely give us all things?” (Rom 8:32<\/span>).<\/p>\n

Then we may set forth how God’s promises cover and hallow all our earthly life, coming into precise adaptation to all our infinitely varying circumstances and needs. And so we may walk and work in the light and cheerful joy of this confidenceall are trustworthy; all will gain wise and gracious fulfilment, since “he is faithful that promised,” and he speaks calmly over our life’s tumult, saying, “Be still, and know that I am God.”<\/em>R.T.<\/p>\n

1Ch 17:27<\/span><\/strong>.-The blessedness of God’s blessings.<\/strong><\/p>\n

David puts his desire and prayer into the one expressive word “bless,” and that because he has such a full apprehension of what God’s blessing is to his people. “For<\/em> thou blessest, O Lord, and it shall be blessed for ever.” Men ask for the summum bonum. <\/em>David finds it in the enrichment and the satisfying of the Divine goodness. “The blessing of the Lord maketh rich.” As the verse on which we are dwelling reads in 2Sa 7:29<\/span>, “With thy blessing let the house of thy servant be blessed for ever.” The word “bless<\/em>“ <\/em>is used with great frequency in the Old Testament, and evidently with a variety of meanings. It is difficult to fix upon a definition of the term which will express the essential idea that underlies the diversity of its forms. A distinction, however, is made in Psa 145:10<\/span>, “All thy works shall praise<\/em> thee, O Lord; and thy saints shall bless<\/em> thee.” From this choice of different terms we may learn that “bless” carries the idea of the intelligent agent <\/em>who knows and loves the object with which he deals, and seeks for gracious adaptations to feeling <\/em>as well as to need. If saints bless God<\/em>, <\/em>it means that they intelligently and lovingly apprehend the goodness of his dealings, and express their feelings of thankful love. If God blesses <\/em>saints, it means that he intelligently considers their conditions, and finds and adapts grace precisely to their needs; and that whatsoever he does for them turns out to be for their ultimate good. We have come to use the term without due consideration, and as a mere formality. It often hides the fact that we have no precise petitions to present; and so we fall back upon the general prayer for blessing. We should be placed in extreme difficulty, if God were to say in reply to our prayer for blessing, “Say precisely what it is you want. Translate your word. Use exact terms. Ask for the very things which press upon your heart. For my blessing is this’the supply of all your needs out of my riches in glory.'” It may be well to show further what God’s blessing <\/em>would be to a royal house or dynasty, and to a nation or people, noting the special features of that blessing as applied to David’s house and kingdom.<\/p>\n

I.<\/strong> “BLESS<\/strong>” STANDS<\/strong> FOR<\/strong> ALL<\/strong> KINDS<\/strong> OF<\/strong> REAL<\/strong> GOOD<\/strong>without venturing to specify any. It may fittingly be used in prayer when we have no specific desires, and only want to run into the shadow of God’s goodness. And it may be used when we are in difficulty, and do not even know what things we ought to ask. Sometimes we are afraid to ask definitely lest we should ask amiss; and then we may leave the form <\/em>of the answer with God, only asking him to bless.<\/p>\n

II.<\/strong> “BLESS<\/strong>” THROWS<\/strong> THE<\/strong> MATTER<\/strong> WHOLLY<\/strong> BACK<\/strong> ON<\/strong> THE<\/strong> PERSON<\/strong> FROM<\/strong> WHOM<\/strong> THE<\/strong> GOOD<\/strong> IS<\/strong> SOUGHT<\/strong>. Compare the cry of Esau, “Bless me, O my father!” He could not tell what to ask, but left the matter with his father, and with full confidence in the fatherly love. So for us to ask God to bless us should be the expression of our full submission and entire surrender to his wisdom and grace in fixing the form which the good shall take; so it may beand should bea fitting expression of the right attitude and spirit of God’s people, who trust the whole matter of their temporal and spiritual good to him, and will not even seem to dictate to him. Enough for all true hearts to pray with David, “Let it please thee to bless us,” “for with thy blessing shall the house of thy servant be blessed for ever.”<\/p>\n

III.<\/strong> THE<\/strong> BLESSINGS<\/strong> WHICH<\/strong> GOD<\/strong> FINDS<\/strong>, FOR<\/strong> THOSE<\/strong> WHO<\/strong> THUS<\/strong> FULLY<\/strong> TRUST<\/strong> HIM<\/strong>, MUST<\/strong> MAKE<\/strong> THEM<\/strong> INFINITELY<\/strong> BLESSED<\/strong>. The things God sends will make them blessed, and their gracious moral influence on such recipients will make them double blessings. Christ’s miracles of healing were Divine blessings, and the healed ones were doubly blessed, in body and in soul. God’s gifts and providences now become double blessings; they order and hallow our lives; they help to meeten us for the “inheritance of the saints in the light.” God still blesses with the eternal <\/em>blessings.R.T.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

. The Purpose of David to build a Temple, and the Objection raised by the Prophet Nathan:<\/em> 1 Chronicles 17<\/span><\/p>\n

1Ch 17:1<\/span> And it came to pass, as David sat in his house, he said unto Nathan the prophet, Lo, I dwell in a house of cedars, and the ark of the covenant of the 2Lord is under curtains. And Nathan said unto David, Do all that is in thine heart; for God is with thee. 3And it came to pass in that night, that the word of 4the Lord came to Nathan, saying, Go and say unto David my servant, Thus saith the Lord, Thou shalt not build me a house to dwell in. 5For I have not dwelt in a house from the day that I brought up Israel unto this day; but I was 6from tent to tent, and from one tabernacle to another. As long as I have walked in all Israel have I spoken a word with any of the judges of Israel, whom I com 7manded to feed my people, Why have ye not built me a house of cedars ? And now, thus shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the common, from behind the sheep, to be ruler over my people 8Israel. And I was with thee, whithersoever thou wentest; and I cut off all thy enemies from before thee, and made thee a name like the name of the great on 9the earth. And I ordained a place for my people Israel, and planted them, and they dwelt in it, and were no more troubled; and the sons of evil no more wasted them as before. 10And since the days that I appointed judges over my people Israel: and I subdue all thy enemies; and I tell thee that the Lord will build thee a house. 11And it shall come to pass, when thy days are fulfilled to go unto thy fathers, that I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. 12He shall build me a house, and I will establish his house for ever. 13 I will be his father, and he shall be my son; and I will not take my mercy from him, as I took it from him who was before thee. 14But I will settle him in my house and in my kingdom for ever; and his throne shall be established for ever.<\/p>\n

15According to all these words and all this vision, so Nathan spake unto David. 16And King David went and sat before the Lord, and said, Who am I, O Lord 17God, and what is my house, that Thou hast brought me hitherto? And this was a small thing in Thine eyes, O God; and Thou hast spoken of the house of Thy servant for a great while to come, and regardest me after the way1<\/span> of man that 18raiseth up, O Lord God. What shall David add to Thee of the glory of Thy 19servant?2<\/span> and Thou knowest Thy servant. O Lord, for Thy servants sake, and after Thy heart, hast Thou done all this greatness, to make known all these great 20things. O Lord, there is none like Thee, and no God besides Thee, according to all that we have heard with our ears. 21And what one nation in the earth is like Thy people Israel, whom God went to redeem to Himself as a people, to make Thee a name of great and terrible deeds, to drive out nations before Thy people, 22whom Thou didst redeem from Egypt? And madest Thy people Israel a people 23to Thee for ever; and Thou, Lord, becamest their God. And now, Lord, let the word which Thou hast spoken of Thy servant and of his house be maintained for 24ever, and do as Thou hast said. Yea, let it be maintained, and let Thy name be magnified for ever, saying, Jehovah Zebaoth, the God of Israel, is God to Israel; and the house of David Thy servant is established before Thee. 25For Thou, O my God, hast opened the ear of Thy servant, that Thou wilt build him a house; there 26fore Thy servant hath found [courage] to pray before Thee. And now, Lord,27Thou art God, and hast spoken this goodness concerning Thy servant. And now Thou art pleased to bless the house of Thy servant, that it may be before Thee for ever; for Thou, Lord, hast blessed, and it is blessed for ever.<\/p>\n

EXEGETICAL<\/strong><\/p>\n

Preliminary Remark.After the history of the transplanting of the ark to Jerusalem, the author of the books of Samuel has given the account of Davids purpose to build a temple, and of the word of God communicated to him by Nathan, 2 Samuel 7<\/span>, and, indeed, in a form substantially agreeing with the present text, though occasionally deviating from it in words. Besides the expositors of Chronicles are therefore here to be compared also those of the corresponding parts of the books of Samuel, namely, C. A. Crusius (Hypomnemata<\/em>, ii. pp. 190219), Thenius, Keil, Hengstenberg (Christol.<\/em> 2d edit, i. 143 ff.), L. Reinke (Die Weissagung des Propheten Nathan,<\/em> in his contributions to the explanation of the O. T., vol. iv. p. 427 ff.), and, in a critical respect, Wellhausen (p. 170).<\/p>\n

1. Davids Purpose, and Nathans Consent at first to it: 1Ch 17:1-2<\/span>.As David sat in his house,<\/em> in that cedar palace described in 1Ch 14:1<\/span>, 1Ch 15:1<\/span> ff. Alter 2Sa 7:1<\/span> has the further chronological determination: and the Lord had given him rest round about from all his enemies. Our author leaves out this determination intentionally, to avoid the apparent contradiction with the circumstance that the severest wars of David are introduced afterwards, and so, according to his arrangement of the material, following the order of thought rather than of time.<\/p>\n

1Ch 17:2<\/span>. Do all for God is with thee.<\/em> In 2 Sam.: Go and do for the Lord is with thee. The omission of before rests on the strong abbreviating and simplifying tendency of our author; the substitution of for on his aim to choose the current expressions of his day. The older practical expositors justly designate this preliminary consent of Nathan as proceeding from his merely human judgment (bona intentione et sincero animo, non tamen ex divina revelatione,<\/em> J. H. Mich.).Luth.: The prophets themselves occasionally err and sin, as Nathan when he says to David of his own spirit that he shall build a house to the Lord, which is soon after altered by a divine revelation.<\/p>\n

2. Gods Revelation to Nathan: 1Ch 17:3-15<\/span>.On the night as the time of divine revelations by dreams, visions, etc., comp. our remarks on Job 4:13<\/span> (pp. 75, 84).Thou shalt not build me a house to dwell in.<\/em> In 2 Samuel this prohibition is put in the form of a question: Shalt thou build me a house?<\/p>\n

1Ch 17:5<\/span>. But I was from tent to tent, and from tabernacle<\/em>; that is, from one tabernacle to another. For this sentence, which is obscure from its pregnant brevity, 2 Samuel gives: but have walked (have been walking) in a tent and in a tabernacle. The tabernacle () is presented along with the tent () as the more comprehensive notion, including court, altar of burnt-offering, etc.<\/p>\n

1Ch 17:6<\/span>. With any of the judges of Israel.<\/em> 2 Samuel: with any of the tribes of Israel ( for ). Our reading is perhaps the older; comp. Berth. and Wellh.<\/p>\n

1Ch 17:7<\/span> ff. give the proper contents of the divine revelation, as far as it concerns Davids relation to the building of the temple.<\/p>\n

1Ch 17:8<\/span>. And made thee a name, like the name of the great on the earth,<\/em> referring to the kings of the heathen monarchies. These words (1Ch 17:8<\/span> b<\/em>) formed the text of the memorial sermon preached in all the churches of the Prussian state on the death of Frederick II. (1786).<\/p>\n

1Ch 17:9<\/span>. And I ordained a place for my people Israel.<\/em> The perfects (with consec.<\/em>) , etc may be taken as future statements of that which God will further show to His people. Yet it seems better to make these promises of future salvation begin with 1Ch 17:11<\/span>.And the sons of evil no more wasted them as before.<\/em> The Egyptians are no doubt chiefly intended; comp. 1Ch 16:20<\/span>. On in the sense of wasting (= in 2 Samuel), comp. Dan 7:25<\/span>.<\/p>\n

1Ch 17:10<\/span>. And since the days that I appointed judges over my people<\/em> Israel. , and until the days (Ew. 218, b<\/em>); comp. the still more definite phrase: , 2Sa 7:11<\/span>. The whole time from Joshua to Saul is here included.And I subdue all thy enemies.<\/em>2 Samuel: and I give thee rest from all thy enemies ( for ), perhaps more original. The change of the suffix of the 2d pers. into that of the 3d (Berth., Ew.) is not necessary, either in our passage or there, as the enumeration of the divine benefits extends to the present, and even to that which was experienced by David himself.And I tell thee that the Lord will build thee a house,<\/em> and not inversely: thou build Him a house. The building of the house is here naturally figurative of the bestowment of a blessed posterity, etc. There is no allusion to Davids house of cedar (1Ch 17:1<\/span>; 1Ch 14:1<\/span>). Inadmissible is the past meaning of , and I have told them, etc. (Berth., Wellh.); for we cannot discover that such an announcement was made before, as our historical books nowhere mention it. Even 2 Sam. () speaks of an announcement in the present or immediate future.<\/p>\n

1Ch 17:11<\/span>. To go unto thy fathers.<\/em>2 Samuel 7<\/span>.: to lie with thy fathers. For the phrase, comp. Deu 31:16; 1Ki 2:2<\/span>.Thy seed which shall be of thy sons.<\/em> Instead of this somewhat pleonastic reference to Solomon, 2 Samuel presents perhaps the original: which shall proceed out of thy bowels ( ; comp.1Sa 16:11<\/span>; Gen 15:4<\/span>). Probably the chronological difficulty contained in this phrase, according to which Solomon appeared to be not yet born at the time of this promise, led our author to choose the more general expression, as he had in 1Ch 17:1<\/span> altered the text for a chronological reason by means of an omission. That here, as in the two following verses, he meant to designate not so much Solomon as the Messiah, is asserted by the older orthodox exegesis (for example, L. Lavater: Si tantum de Salomone h. l. intelligendus esset, non dizisset semen quod erit de filiis tuis, sed quod erit de te;<\/em> and so Starke and others), and recently still by Keil. But the very next prediction: He shall build me a house (1Ch 17:12<\/span>), applies clearly to Solomon only, as in 2Ch 7:18<\/span> his person, and not that of soma future Messianic descendant, is manifestly designated. Accordingly, as in 2 Samuel, so also in Chronicles the Messianic element is limited essentially to the eternal duration that is promised (1Ch 17:12-14<\/span>) to the kingdom of Solomon; comp. Hengstenb. Christol<\/em>. i. 152 ff.<\/p>\n

1Ch 17:13<\/span>. And he shall be my son.<\/em> The words following this promise: whom I will chasten with the rod of men, and with the stripes of the sons of men, the Chronist has designedly omitted, to bring out more sharply the thought of the everlasting divine favour, in harmony with his usual practice to set the iight before the shade of the house of David.From him who was before thee,<\/em> from Saul, whose name is added, 2 Samuel 7<\/span>, perhaps by the hand of a glossator. The present text is certainly more original, even with respect to the foregoing (for ), as Bertheau and Wellh. justly assert against Thenius.<\/p>\n

1Ch 17:14<\/span>. But I will settle him in my house and in my kingdom for ever<\/em>; , as in 2Ch 9:8<\/span>, 1Ki 15:4<\/span>, of enduring foundation or preservation, causing perpetual existence. The house or kingdom of God, in which this preservation or confirming of the seed of David is to take place, is first the Old Testament theocracy, then the Messianic kingdom of the new covenant. The text of Samuel differs: and thy house and thy kingdom shall endure for ever before thee, and thy throne shall be established for ever, of which form it can scarcely be so absolutely asserted, as is done by Bertheau and others, that it is the more original. Moreover, the sense of the one as of the other form is Messianic.<\/p>\n

1Ch 17:15<\/span>. According to all these words and all this vision.<\/em> A hendiadyoin, by which the words addressed by Jehrovah to Nathan are characterized as spoken, (comp. 1Sa 3:1<\/span>) or (2Sa 7:17<\/span>), as a divine revelation or prophetic message from God. It is to be observed also that this prophetic message is communicated not as it was related by Nathan before the king, but as it was revealed to him of the Lord by night, which is a plain indication that we are to hold by the matter rather than the form of the words in question. The case is the same as in 1Sa 3:10-14<\/span> (the disclosure made to the young Samuel concerning the fate of Eli) and in 1Sa 8:7-9<\/span> (Gods word to Samuel on the introduction of the kingdom in Israel).<\/p>\n

3. Davids Thanksgiving for the Promise made to him through Nathan: 1Ch 17:16-27<\/span>.And King David went,<\/em> into the sanctuary erected by him, as the following words: and sat before the Lord, show.Who am I, O Lord God?<\/em> 2 Samuel: my Lord God, a difference actually not existing for the Masoretic reader, as our is to be read by .<\/p>\n

1Ch 17:17<\/span>. And this was a ssmall thing in Thine eyes.<\/em> This is the literal rendering.And Thou hast spoken of the house of Thy servant for a great while to come,<\/em> literally, hast spoken that which points far away; is an accusative depending on , of the same force as in Pro 7:19<\/span>, Job 39:29<\/span>; comp. 1Ch 17:14<\/span>.And regardest me after the way of man that raiseth up.<\/em> So should the obscure perhaps be rendered; the way of man leading upwards (, abbreviated from ) would then be the gracious and upholding (thus not merely condescending, but positively furthering and improving) disposition and conduct of human benefactors, with which the gracious procedure of God towards David is here compared. Nearly so Keil, who makes correspond to the parallel , whereas Hengstenberg, like many ancients, conceives the phrase to be an address to God: Thou highest Lord God; and other expositors take it as an adverb of place equivalent to (et me intuitus es more hominum in clis<\/em>). It is natural enough to assume some corruption of the text here, as in the parallel reading of Samuel: , though none of the proposed emendations give satisfaction, neither Ewalds and Bertheaus change of the Kal Hiph.<\/em> into the , and of into (resulting in the sense: and hast caused me to see, as it were, the order of men upwards), nor Bttehers reading , so that I saw myself as the order of men that is upwards (saw myself as the after-age at the head of a ruling race), nor Well-hausens conjecture that (at least in 2 Samuel) should be read. That the of some Heb. mss. affords no sufficient help, see Crit. Note.<\/p>\n

1Ch 17:18<\/span>. What shall David add to Thee of the glory of Thy servant,<\/em> of the honour pertaining to Thy servant, of the high honour which Thou hast vouchsafed to Thy servant (me, David). So conceived, gives a tolerable sense, and need not be erased, with the modern critics, though its absence in the Sept. and in 2 Samuel (where there is merely: what shall David say further to Thee ?) is fitted to create suspicion.<\/p>\n

1Ch 17:19<\/span>. O Lord, for Thy servants sake.<\/em>2Sa 7:21<\/span> : for Thy words sake. The original reading is not necessarily to be sought in the text of Samuel (see Wellh.). In b our author has contracted the longer form of the other text.<\/p>\n

1Ch 17:21<\/span>. Whom God went to redeem to Himself as a people.<\/em> After this certainly correct reading ( ) is that in 2 Samuel ( ) to be altered.To make Thee a name of great and terrible deeds.<\/em> The words appear to be loosely annexed to , to define the way in which God made him a name (comp. Ew. 283). If this construction seem too harsh, must be inserted (as in 2Sa 7:23<\/span>) after : that Thou makest Thee a name, and doest great and terrible things.To drive out nations before Thy people.<\/em> The here much deviating text in 2 Samuel should be altered partly according to the present text, namely, by inserting the certainly original ; see Geiger, Urschrift und Uebersetzung des A. T.,<\/em> and Wellh., who follows him.<\/p>\n

1Ch 17:24<\/span>. Yea, let it be maintained,<\/em> etc. This is wanting in 2 Samuel, and is perhaps repeated from 1Ch 17:23<\/span>, to set forth more clearly the connection with the following: and let Thy name be magnified. On the copula , in the sense of our yea, comp. Dan 10:19<\/span>.<\/p>\n

1Ch 17:25<\/span>. For Thou, O my God, hast opened the ear of Thy servant<\/em>, revealed, disclosed, made known to him; comp. 1Sa 9:15<\/span>.That Thou wilt build him a house,<\/em> figuratively, by the increase of his posterity and the prosperity of his dynasty; comp. 1Ch 17:10<\/span>.Therefore Thy servant hath found to pray before Thee<\/em>, namely, the courage, the heart to do so (, 2Sa 7:28<\/span>), which is, at all events, here to be supplied, if not necessarily inserted in the text.<\/p>\n

1Ch 17:27<\/span>. For Thou, Lord, hast blessed, and it is blessed for ever;<\/em> comp., for the sentence and the expression, Psa 33:9<\/span>. On the credibility of the thanksgiving of David given here and 2Sa 7:18<\/span> ff., Thenius and Bertheau express themselves very favourably. They refer its main elements to David, on account of its many properties harmonizing with other genuine Davidic documents. In particular the last words of David (2Sa 23:5<\/span> ff.), in which the joyful confidence founded on the divine promises in the happy continuance of his house has found a quite similar expression, count with them as a proof that our verses rest on a definite recollection of the utterance of David, and that exact reports of important expressions concerning the history of salvation, as they were him, must have been contained in the sources of handed down partly by David, partly concerning the books of Samuel and of Chronicles.<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span>For a good many mss. read , which is as unsatisfactory as the obscure , or as , 2Sa 7:19<\/span>, or as the reading of the Sept.: , , or that of the Vulg.: et fecisti me spectabilem super omnes homines<\/em>.<\/p>\n

[2]<\/span> , Wanting in the Sept. and in 2Sa 7:21<\/span>, is perhaps spurious. But see Exeg. Expl.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

This is a most interesting chapter, in that it brings before us a gracious interview between the Lord and his servant David, at throne of grace. David felt his heart prompted to build an house for God. He is forbidden to do it, but is told that his son shall. The chapter closes with his prayer and thanksgivings.<\/p>\n<\/p>\n

1Ch 17:1<\/span><\/p>\n<\/p>\n

Before I enter upon this chapter, I beg to premise to the Reader, that as the contents of it, almost literally, hath been commented upon before, in 2Sa 7<\/span> ; I shall not go over the same observations again as were there offered. I therefore refer the Reader to that part of our volume. But as the chapter is uncommonly beautiful, and as it opens to us a vast fund of the sweetest improvement, I beg to call the Reader’s attention to several interesting considerations which arise out of it, over and above what are proposed there. This first verse, of what passed in David’s mind, may serve to teach gracious souls how evident it is, that the Lord Jesus, by the sweet influences of his Spirit, is frequently suggesting to them divine thoughts. May not you and I, my brother, find such in our own experience? Hath the Lord brought me on my way as he had done to David? Hath he blessed me with various mercies around? And shall not I, while I sit in my house of God’s providing, feel my soul drawn out at times to contemplate the mercy? Can any history be so sweet and interesting as a man’s own history, when he is enabled to look back and trace goodness, mercy, and grace following him all the days of his life? And upon such occasions, what should following the result of a heart overflowing with a sense of mercies; a cup running over; what, but to feel like David, a desire that everything which may promote the glory of Jesus, may be accomplished? Do I really belong to Jesus, and shall I not take part in all that concerns Jesus? Shall I sit in my house with composure, and see the house of my God lie waste? Shall I be more solicitous that my house, and my family, and my children, may be great, than to see the house of Jesus prosper, and his hungry ones filled with bread! Reader! what saith your heart to these questions? Shall I tell you what I feel? If I blush as I write these lines, it is to think what mercies of my bountiful God I have recompensed with in gratitude? How little I have done for him and his dear ones, who hath done so much for me and mine. And if my eyes overflow, (as they do indeed while my pen moves on) it is in the recollection of Jesus’s love, and my coldness.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Cedar and Curtains<\/p>\n

1Ch 17:1-4<\/span><\/strong> ; 1Ch 17:10<\/span><\/p>\n

<\/em><\/p>\n

‘Now it came to pass, as David sat in his house, that David said to Nathan the prophet, “Lo, I dwell in an house of cedars, but the ark of the covenant of the Lord remaineth under curtains”.’<\/p>\n

David is troubled by the disparity between his own surroundings and those of the Ark.<\/p>\n

I. We have here a somewhat unusual spectacle; this discontent arises with the king and not with the prophet; the political ruler, and not the spiritual adviser. The man who has the luxury does not wait for the man of the simple life to come and upbraid him and stir him up. He is upbraided by his own conscience. His palace is a burden and not a joy to him, and he cannot rest until he has brought the spiritual at least into line with the material.<\/p>\n

II. The next thing that I would say about David’s solicitude is that it was perfectly reasonable. Israel really owed everything to God because David owed everything to Him.<\/p>\n

We are in peculiar danger of losing in these materialistic days our sense of indebtedness to God, the consciousness which seemed to be always present with the saints of a former time that we owe everything to Him; and there are few things more lowering and injurious to the spirit that makes for noble manhood than our yielding to the tendency to forget God and to forget that life itself and all that makes it worth having, all that enriches it, all love, Divine and human, is His gift.<\/p>\n

III. And the last thing I have to say about David’s solicitude is that it was really politic. David was keen enough to see that if all were right with the Ark, all would be right with the nation; that it was really a stronger defence of Jerusalem than the rock upon which it stood or the walls that surrounded it. There is no need to be unreasonable; the man who looks after the Ark, if we take David as an illustration, will look after the fortifications also; but he will know that fortifications are as crumbling sand, and are nothing without character. And we know that a nation’s material good and its booming trade are no reliable foundations for that nation’s permanence or greatness.<\/p>\n

C. Brown, God and Man,<\/em> p. 247.<\/p>\n

God in Human Life<\/p>\n

1Ch 17:7<\/span><\/p>\n

<\/strong><\/p>\n

I. ‘I have been with thee whithersoever thou hast walked.’ We make a good deal of ‘whosoever’ wherever it occurs in the sacred record ‘Whosoever believeth in Me shall be saved’. We say, ‘whosoever whosoever’; we take in the man at the uttermost extremity, and we flood his ear with the music of ‘whosoever’. Let us make a good deal of this ‘whithersoever’. But I have sometimes gone on the wrong road. ‘I know it, but I was always there to bring thee back.’ Many a time I have gone to the wrong place. ‘Yes, and I was there before thee with a disappointment’. My life has been one grand mistake. ‘No, it would have been if I had not walked with thee; take My estimate of things, and not thine own: I have cut off all thine enemies from before thee.’ He will not be shut out of our life. I wondered why the enemies gave in so soon. ‘I could tell thee, I weakened their arms, I broke their chief muscles; I did not make Myself heard or seen amid all the contest, but I was there. If a man’s ways please the Lord, He maketh his enemies to be at peace with him; no weapon that is formed against thee shall prosper.’ ‘I have made thee a name like the name of the great men that are in the earth.’ ‘I wondered how my name was made great,’ said David. ‘It seemed to rise above all the other names, it was a name to conjure by; kings mentioned my name with fear, and as for those that dwelt afar off beyond the sea, my name was to them a terror, an appalling and thrilling amazement. Many a time in my little hut amongst the sheepfolds I have wondered how it was that my name came roaring along the winds; now here is the explanation “I have made thee a name”.’ Was ever man comforted like this? He adds another word, for now that He is on these terms with David and is going to disappoint him, He will prepare him for the disappointment in a splendid preface: ‘The Lord will build thee an house’. Man likes a house, and likes a sure place to dwell in; it may not be great, but it is his; he says, ‘This is my door, we will enter in here, and here we shall find rest and immortality’. What more could He do for him? He is going to disappoint him; all this is leading up to a rebuke. Always suspect some danger, man, when you possess delight; it is one of the doggerels on which you were reared. He says, ‘I took thee from the sheep-cote, I have been with thee whithersoever thou hast walked, I have cut off all thine enemies, I have made thee a name like the name of the great men that are in the earth: I will build thee an house. Thine hands are bloody, and thou shalt not gather these stones that are shaped into My temple. But you have had your lot, you have seen your destiny, you know the multitude of the comforts that have surrounded you day and night all these years. Nathan was wrong, Nathan spoke to thee too hurriedly, I have sent Nathan back to thee to recall his words, and to say the Lord is not served by building. Thy son shall build Me an house, but the house building shall be none of thy doing; thou didst work according to thy day, I am not rebuking thee, thou didst work by thine own opportunity, and according to thine own lights, and thou art the father of the temple-builder, but not the temple-builder himself.’ That is the text.<\/p>\n

II. What is the explanation of it all so far as we are concerned? It is to show us God’s place in human life. What is written here is written everywhere. It is the same with you and with me as it was with David; there are things we may do and things we may not do. God will always have to work with imperfect tools; even Solomon will not be the perfect man at the end that he was apparently going to be at the beginning. We all have to work according to our tools and opportunities, and the best of us is a bad workman. I wonder we dare do anything in the house of God; to light a lamp is too great a work for me, to have anything to do with the treasure of the house of the Lord is to me in many a mood a blasphemy, yet there are those of us who think we honour the house of God by attending to it. It is not so; it is we who receive the honour, not the house that is honoured.<\/p>\n

III. And here is God accompanying men. If ever we said we would go out alone, He said, ‘I will see to it, he shall not go out alone, for this is a land of wild beasts, and he may cross the path of the lion, and come near the retreat of the bear; I will go with him, I will prevent him that is to say, I will go between him and danger; I will go before him, and he shall put his footprint where I set My foot.’ God is closer than we think; God is nearer than we have sometimes dreamed or imagined.<\/p>\n

Joseph Parker, City Temple Pulpit,<\/em> vol. VI. p. 175.<\/p>\n

References. XVII. 26, 27. H. M. Butler, Harrow School Sermons<\/em> (2nd Series), p. 299. XVIII. 4. G. T. Coster, Christian World Pulpit,<\/em> vol. xxii. p. 261.<\/p>\n

Fuente: Expositor’s Dictionary of Text by Robertson<\/b><\/i><\/h4>\n

The Sanctification of Life<\/p>\n

1Ch 17<\/span><\/p>\n

<\/strong><\/p>\n

WHEN it is said that David “sat in his house,” the literal meaning is that he “dwelt” there. To understand the whole action properly we must refer to the last verse of the preceding chapter, in which “David returned to bless his house.” David then was dwelling in a sanctified house, and was under the influence of all the suggestions which are associated with such a habitation. We cannot sanctify any one point of life without the sanctifying influence going out to adjacent points and relations. Herein it is important to sanctify time, say the first day of the week; or money, say one tenth part of the income; where time and money are so sanctified, the days and the amounts not included cannot wholly escape the influence of such a dedication. This extended action of sanctification is vividly illustrated in this verse: no sooner does David realise that he is dwelling in a sanctified house himself than he begins to think of the ark of the covenant, which occupies an unworthy habitation. Thus one good thought begets another, and thus one noble action prepares the way for a successor. David made the right use of a pure and happy home; he expanded the idea so as to include in it the very sanctuary and altar of God, and he reasoned that as his own house was so well cared for it became necessary that the ark of the covenant by which we may understand in general terms the house of God should also be an object of solicitude and generous care. When we contrast personal comfort with public conditions we are stirred into the practice of new and broader philanthropy. A man who sits at his own warm fireside, and does not think of the shivering and destitute poor outside, is unworthy of the comfort which he enjoys. Such a man degrades domestic blessings and makes them the instruments of selfishness, instead of reasoning from them that there are other lives that ought to be enjoying somewhat of the same advantages, and feeling that he who is in possession of domestic securities and enjoyments is a steward on behalf of others less fortunate or less successful than himself. Who can see his own children well clothed, well educated, and in every respect well cared for, without thinking of the innumerable destitute children who have no such opportunities of culture and advancement? Thus we learn from David how to proceed from one point to another in the sanctification of life: there is no stopping-point in all the line of progress: we should adopt the well-tested motto that nothing has been done whilst anything remains undone; and that nothing has been given whilst anything has been withheld. It is not enough to have comfortable spots in life, chosen and favourite localities, which are overloaded with benefits and advantages; all such spots and positions and localities should point to regions beyond themselves which need sedulous culture and much self-sacrifice. David appears before us as a man who has great thoughts for God. He cared for the ark of the covenant, and by so much he lifted himself beyond his merely earthly kingship into a broader and more enduring reality. No throne should be considered as complete in itself. Whatever we know of order ought to point us to the great work of subjugation which is yet to be done in moral regions. Whatever we know of law should incite the mind to consider how many anarchies and rebellions and tumults have to be subdued in the human heart all the world over.<\/p>\n

“Then Nathan said unto David, Do all that is in thine heart; for God is with thee” (<\/em> 1Ch 17:2 ).<\/p>\n

<\/em><\/p>\n

According to Hebrew ideas, the heart was the seat of the mind and will. When God said, “Son, give me thine heart,” he asked for the whole man, in all his intellectual strength and all his emotional tenderness. The heart has always been considered as playing a most important part in the development and action of life. Aristotle did not hesitate to teach that the brain was inferior to the heart as to the functions which it performed. David’s conception therefore in this particular was not a mere emotion or sentiment; it really expressed the entire consent of his intellectual and moral nature. He was adopting a course of reasoning as well as expressing a high religious sentiment. The answer which Nathan thus made to David looks like an inspiration. What could be happier than the instantaneous answer sent to the king’s suggestion? That suggestion itself was a noble one, and would in all probability be adopted in days to come by other kings of Israel, if not by David himself. There are, however, extemporaneous inspirations in life, which have to be revised, amended, and in some instances discarded altogether. A judgment is not always right simply because it is sudden. There are instances in which second thoughts are best. The mind must be carefully on its guard against apparent and superficial inspirations the whole series of suggestions which commend themselves by their obvious pertinence and utility. What could be better than that David should instantly proceed to answer his own prayer, or confirm in action the noble sentiment which sanctified his thoughts? Have we not come to similar points in life? There have been days upon which we have been perfectly sure that our duty lay along such and such lines; everything concurred to prove the providence of the situation; circumstances and impressions combined to show that a well-defined line of action had been actually described by the divine finger. It is precisely where duty appears to be so plain that vigilance should be most on the alert. Even in the simplest actions of life there are elements to be taken into account which do not immediately present themselves to the observation. Sometimes, in order to determine a very simple action, we may have to embrace a whole circle of metaphysical considerations. So subtle, so comprehensive, is human life; let us prove this by the next paragraph.<\/p>\n

“And it came to pass the same night, that the word of God came to Nathan, saying, Go and tell David my servant, Thus saith the Lord, Thou shalt not build me an house to dwell in: for I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another. Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?” (<\/em> 1Ch 17:3-6 ).<\/p>\n

<\/em><\/p>\n

How different is God’s view from the view which the prophet Nathan adopted! Let us suppose that Nathan spoke in the morning, when everything appeared to be perfectly lucid, and the whole course of action lay open to the mind; then we read in contrast that that same night the Lord presented to the prophet’s mind a totally different aspect of the case. When “the same night” is referred to there is a probable indication of a dream as the chosen medium of communication between God and Nathan. Thus the night amends the day; thus the night and the day constitute a complete circle; thus it is needful that some subjects should be viewed in the quietude of night, and not in the glare and bustle of day. The Bible never hesitates to point out the fallibility of its own prophets. Nathan having spoken extemporaneously and positively was not confirmed by heaven simply in order to preserve an outward and technical consistency. Nathan was to go back to David with a totally different lesson. Thus we come upon the line of truth in all the biblical narrative, showing that whatever rises or falls the Spirit of Truth is invariably and sacredly honoured. It is important to notice that the conversation which took place between David and Nathan was known in heaven. Hence the communication which was made to Nathan in his dream. God’s view of any case is of necessity fuller and larger than the view which men can take. Here is the necessity for continual and anxious prayer. “In all thy ways acknowledge him, and he shall direct thy paths.” Surely it would seem, when certain great impulses seize the heart, as if they brought with them their own divine confirmation they are so large, so spontaneous, so pure, so unselfish, that they need no corroboration from above. At this very moment, once more vigilance must ascend the watch-tower, and look carefully at every point of the horizon. Nothing is left for us to do in our own wisdom and strength: we cannot even pray without being taught to pray. we live on daily bread from heaven, and if we propose to do anything in our own strength we are sure to be disappointed and mortified. Even when we propose to build a tabernacle for the ark, we should ask the God of the ark whether the movement of our heart is a divine inspiration or a merely human and selfish idea.<\/p>\n

“Now therefore thus shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel; and I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth. Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and. shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning, and since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the Lord will build thee an house. And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will stablish his throne for ever. I will be his father, and he shall be my son; and I will not take my mercy away from him, as I took it from him that was before thee: but I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore” (<\/em> 1Ch 17:7-14 ).<\/p>\n

<\/em><\/p>\n

The Lord here talks over with David the wonderful life which the shepherd-king had lived. When the Lord says, “I took thee from the sheepcote,” we are to understand that the pronoun is emphatic, and the reading must be “I it was who took thee from the pasture.” Thus in order to understand a particular duty we must have the advantage of the focalised light of the entire preceding life. All our yesterdays are needful to show us the course which we ought to take to-day. Continually God protests against the detachment of life into parts and parcels, and insists upon its continuity and solidarity. Thus continually God guards us against sudden thoughts and sudden actions which appear so simple as not to require investigation. We may be sure that our whole life is being planned and directed so as to constitute an argument in reference to the next thing that has to be done. Go back to the beginning of your career, and, by studying the seed, endeavour to ascertain somewhat of its quality and issue: see how you have never been left a single day alone, and how the divine presence has been needful to the illumination and elevation of the whole nature: remember the instances in which you would have gone wrong if you had followed the motions of your own mind and heart: remember, therefore, in the light of all that has transpired that you are in danger of making mistakes in view of the very next policy that has to be adopted. Instead of speaking out of the confidence of your own heart, saying you will do this or that, first go to him who began your life, and has continued and shaped and blessed it, and ask him if even your noblest impulse is worthy of being embodied in action. David would be surprised when he was told that he was not to execute so high and pure a sentiment as that which had moved his heart in reference to the ark of the covenant. God has his reasons for forbidding men to do certain things. Nor does God always state those reasons, and thus flatter human reason and human pride; by-and-by the reasons may be disclosed, and God’s providence may be thus vindicated; but it is for him to consider the time and the measure under which the disclosure shall be made. There is a boundary to ambition, even of the holiest kind. It is beautiful, however, that a man should be moved to attempt the realisation of great ideals, or the conquest of difficult positions, and it is highly salutary that in many instances he should be denied the honour of carrying out the very finest impulses that have moved his religious ambition. Who would not wish to be himself the means of evangelising the whole world? Who would not be willing to accept the honour of being the first man to shed light from heaven upon all the inhabitants of a continent in which the name of Christ has hitherto been unknown? Yet we are driven back from our highest impulses and compelled to do other work of a lower and narrower kind, and so the mortification of our pride tends to the upbuilding of the strongest character. We are not driven back to idleness simply because our high and ambitious programme is discredited. There is plenty of work of a humbler kind to be done, and it is needful that it should be accomplished in all its exacting detail, rather than that we should give our strength to schemes notable for their ostentation and self-gratification.<\/p>\n

“For thou, O my God, hast told thy servant that thou wilt build him an house: therefore thy servant hath found in his heart to pray before thee. And now, Lord, thou art God, and hast promised this goodness unto thy servant: now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O Lord, and it shall be blessed for ever” (<\/em> 1Ch 17:25-27 ).<\/p>\n

<\/em><\/p>\n

The Lord assured David that the house should be built, though by other hands than his. The Lord is thus continually showing himself to be independent even of the greatest men. Observe here that the Lord declines, so to say, the cooperation of the king. There are other men who are coming who will continue and complete divine purposes. David acquiesces in the divine arrangement, but he desires that the future promise should be made into a present blessing:<\/p>\n

“Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O Lord, and it shall be blessed for ever” (<\/em> 1Ch 17:27 ).<\/p>\n

<\/em><\/p>\n

David was comforted by the fact that the blessing which was denied to him was promised to his house. David’s life was thus enlarged, and made to include the generations that were yet to come. By anticipating the divine benediction in this way our souls become encouraged and stimulated by an immediate realisation of the divine presence. The meaning would seem to be that what is yet to come upon the Church in the way of enrichment and enlargement is already a source of comfort to ourselves. So we may even now live in the millennium. We read of a time when Satan shall be bound, when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ, when there shall be day instead of night, and when summer shall enrich all the fields of winter with blooming flowers, and the desert shall blossom like the rose: we are not to think of these things as absolutely future; we are rather to realise them as immediate possessions of our own, because they are promised for Christ, and we ourselves are hidden in Christ, and Christ is hidden in us, so that already the joy which is before him gleams upon our vision and satisfies our expectation. Thus we live in the future, and thus we are indebted to posterity. If the day were bounded by the night, our thoughts might well sink in gloom, and go down without hope of ever reappearing above the horizon. But beyond the night is the broader day; the larger, brighter, kindlier day; the day eternal on which no night should cast its discouraging shadow. Thus we are enabled to bring the power of an endless life to bear upon the present moment. David was blessed by Solomon, and was enriched by all the blessings promised to Solomon: and so the Church is blessed by One who is greater than Solomon, and already she sees herself in possession of the heathen for an inheritance, and the uttermost parts of the earth as a territory delivered to her by the mighty hand of God. Abraham rejoiced to see Christ’s day afar off, and he saw it: we now rejoice to see the millennial morning, and even in “the winter of our discontent” we may see and feel the fore-gleamings of the world’s abiding summer.<\/p>\n

Prayer<\/p>\n

<\/strong><\/p>\n

Almighty God, thy word is with us, it is within us; it is the man of our counsel, it is the guide of our heart; other word there is none that is true. Blessed is the man that studieth thy law, meditating therein day and night; he shall be like a tree planted by the rivers of water, he shall bring forth his fruit in his season. We thank thee for thy book; we bless thee that it is written in our mother tongue, and that so much of it is plain to the understanding of the simple; wherein we cannot comprehend its meaning we will await the issue, diligently obeying thy commandments as we may be assisted by thy grace, knowing that whosoever doeth the will shall know the doctrine. Enable us to take up thy book where we can, to begin at any accessible point, and to work with all carefulness, simplicity, and piety, that we may thus advance into the more mysterious and solemn parts of thy temple, and there see thee with pure heart, as it were face to face. Thy word is a light, a lamp, a tender comfort, a standard by which our shortcomings may be rebuked, and yet an encouragement by which all our efforts may be inspired and stimulated to grow up into fulness of fruition. May thy book dwell within us richly, an answer to every temptation, a refuge in every storm, a place of confidence amid the tumult and uproar of life. When we open the Scriptures may Jesus himself draw near, and beginning at Moses, and the prophets may he in all the Scriptures expound unto us the things concerning himself; then shall our hearts burn even whilst we peruse the ancient history of thy Church, and all the way our love shall glow, our vision shall brighten, all the outlook shall be full of charm and sacred allurement, and we shall be drawn on day by day even until we ascend the high hills of heaven and see what is meant by eternal day. This will be the miracle of the cross, this will be the triumph of the Holy Ghost; and as we stand there, above the cloud and storm, above all sin and night and death, we will praise the Three in One, the One in Three, the Triune God. Amen.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

XX<\/p>\n<\/p>\n

BRINGING UP THE ARK AND THE ESTABLISHMENT OF A CENTRAL PLACE OF WORSHIP<\/p>\n

2Sa 6:1-7:29<\/span><\/strong> ; 1Ch 13:1-14<\/span><\/strong> ; 1Ch 15:1-17:27<\/span><\/p>\n

<\/strong><\/p>\n

The wars are now all over, and there has come a period of rest. The first thing that impresses David’s mind is this: “I have made Jerusalem the capital of the nation, and Mount Zion is the chief place in Jerusalem, but in order to keep this people unified, God must be present. Off yonder at Gibeon is the tabernacle and the brazen altar, a part of the people worshiping there, and there is an altar of sacrifice but no altar at Jerusalem. Ten miles off yonder at Kirjathjearim is the ark of the covenant; it has been there forty-eight years. Lost in the days of Eli to the Philistines, and returned by the Philistines and stopped at that place, and there another part of the people are worshiping.” You can see how David’s mind would be fastened upon the thought that he must bring that ark with its symbol of divine presence to his capital, but in order to bring it he must have a place to put it, so he selects a site for it and builds a tent, something like the tabernacle which Moses built, which was still at Gibeon, and it remained there until Solomon built the Temple. After Solomon built the Temple, the tabernacle was no longer regarded. It passes out of history.<\/p>\n

It has been a characteristic of this man’s life to consult God in everything that he does. Now the priest carried two jewels on his Ephod called the Urim and Thummim, and through the Urim and Thummim God answered questions propounded. That Ephod with the Urim and Thummim had been carried by Abiathar to David in the cave of Adullam. All along through life he had that with him, and through these brilliant jewels in some way, we do not know just how, God answered questions propounded. There was also instituted an order of prophets who became the mouthpieces of Jehovah, so that if a man wanted to know Jehovah’s will he would go to the seer, or prophet, as David went to Nathan, and as Saul went to Samuel. These were two ways in which God communicated with the people the priest way, through the Urim and Thummim, and the prophet way, through their inspiration. It is the object of David to gather together at Jerusalem everything sacred the ark, tent, and altar, and the precious Urim and Thummim, so that here now in every way he may hear from God.<\/p>\n

Sometimes God communicated with individuals in dreams and visions, but ordinarily through the two ways I have pointed out. We see why he wanted to get the ark up there, and how important in order to perpetuate unity and solidarity of his kingdom; all who would confer with God must come to his capital.<\/p>\n

While David was king it was not an absolute monarchy. There was what was called the Convocation of Israel the general assembly. This section commences: “And David consulted with the captains of thousands and of hundreds, even with every leader.” Notice that he did not settle matters by a mere ipse dixit “words spoken by himself.” It was not by mere royal edict. He wanted the people to see and commit themselves to it, that this was the best thing to do for the nation. Sometimes a pastor becomes arbitrary in deciding what to do when he could accomplish his object a great deal better if he would confer with his brethren. David was not just a boss; he wanted everybody committed. After this consultation it was decided that they would go for the ark, and our text tells us how they brought it from Kirjathjearim on a cart drawn by oxen and that when the oxen stumbled and the cart looked as though it were going to turn over, Uzzah, one of the men who had been guiding it, reached out his hand to stop it, and God struck him dead instantly. That made a deep impression upon David and the people as deep as when Nadab and Abihu offered strange fire upon the altar and the lightning leaped from God and destroyed them; an impression as solemn as when at Peter’s words Ananias and Sapphira fell dead under the stroke of God. The question is, why? The answer is found in the Mosaic law, that while carts might be used to carry the external things, the posts of the enclosure, and the curtain of the enclosure, the things of the sanctuary had to be carried by men, and staves were fitted into each piece heavy enough to require it so that four men might carry it. They might put the other things in a cart, but these sacred things had to be borne by men. In the next place, only certain men could touch it without death. They must not only be of the tribe of Levi, but of the family of Kohath. In Numbers we have the order of the encampment of the twelve tribes, three on each of the four sides; the Levites made an inner circle, and the position of the Kohathites and their duties. Whenever the trumpet sounded the Kohathites had to pick up the ark to carry it. In this case the law was violated, and God, in order to show that there must be reverence for sacred things, and that his precise commands must be carried out, made the breach on Uzzah.<\/p>\n

We now come to a question of David, and it is a great text 1Ch 13:12<\/span> : “How shall I bring the ark of God home to me?” What a theme for a sermon! If I were to preach on that I would show that wherever the ark was there was safety and blessing. After it stopped at Kirjathjearim that place was blessed; after it stopped at the house of Obed-Edom that home was blessed. Since that ark was a symbol of divine presence and divine guidance, it was a supreme question, “How shall I bring the ark of God home to me?” How shall I get the ark of God into my family, so that there will be safety, guidance, peace, and love? You see what kind of a sermon could be made out of it.<\/p>\n

The whole vast crowd went back to Jerusalem and left the ark there. It was a good thing to have, but a bad thing to touch. It stayed at the house of Obed-Edom three months, and every hour it brought a blessing to that home. Our text tells us that David had made him houses in the city of David and prepared a place for the ark, if he could ever get it there: “How shall I bring it home to me?” The house that David built for himself was a palace.<\/p>\n

The riches that he had made, the commerce that he had instituted, culminated in a treaty with Hiram, king of Tyre. Tyre was the great naval power of that age what England is now and through his alliance with Hiram he obtained the best artificers in wood and metal, skilled workmen, and cedars from Lebanon. These huge trees were floated to Joppa, and from Joppa brought across the country to Jerusalem, and so David had a fine house. When he went into that house the day it was finished, he wrote a song Psa 30<\/span> . I told you about his gratitude; whenever a blessing came, it brought immediately from him an expression of thanksgiving to God. He wrote Psa 30<\/span> and sang it at the dedication of the house. He dedicated this house of his to God. The song commences: I will extol thee, O Jehovah; for thou hast raised me up, And hast not made my foes to rejoice over me. O Jehovah my God, I cried unto thee, and thou hast healed me. O Jehovah, thou hast brought up my soul from Sheol; Thou hast kept me alive, that I should not go down to the pit.<\/p>\n

I told you that in studying the psalms, you would get the interpretation of the inner life of David, and that you could tell from the psalms what events of his life most impressed him. Arrange the Davidic psalms in order, as they express the life of David. You will commence, of course, with the twenty-third, then the eighth, etc. There was a great difference between the Gave of Adullam and this fine palace. Some people do not get a home until late in life. Lorenzo Dow used to sing that he never had a home, and when a friend made him a present of a home, he declined it because it kept him from singing his favorite hymn.<\/p>\n

David, hearing that the blessings of God had been on ObedEdom, and wanting this blessing brought to Jerusalem, studied the law and the law told him how to handle the ark; that the Kohathites should bear it, the Levites only should come near it; so he set out again with a vast host nearly 1000 singers to go after the ark.<\/p>\n

Three chief singers led with cymbals, then three more men led the lute or psaltery-crowd, and three more men led the harp-crowd, and the priests blew the trumpets for signals. On page 127 (1Ch 15:19<\/span> ) we have: “So the singers, Heman, Asaph, and Ethan, were appointed, with cymbals of brass to sound aloud; and Zechariah and Asiel, and Shemiramoth and Jehiel, and Unni and Eliab, and Maaseiah and Benaiah with psalteries set to Alamoth.” “Alamoth” means female choir; “Sheminith,” male choir. He started out to get the ark home, and when he got to the place they sang this song, Psa 15:1<\/span> : Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, And speaketh truth in his heart; He that slandereth not with his tongue.<\/p>\n

Then when the Kohathites lifted up the ark, he said, “Let God arise, and his enemies be scattered,” the song that Cromwell sang before battle. And now having picked up the ark, the priests with the trumpets gave the signals to the cymbal-band., the psaltery-band whose singers were maidens, and to the harp-band. When that vast host drew near to Jerusalem, they sang Psa 24:7<\/span> . Lift up your heads, O ye gates, And be ye lifted up, ye everlasting doors.<\/p>\n

They marched in and deposited the ark in its place in the tent and then David repeated the words of Moses: “Return to thy rest, O Lord,” then followed refreshments, and then followed the benediction.<\/p>\n

I will not go over the pageantry, but will present this thought: The Harmony tells us (p. 128) “On that day David first ordained to give thanks unto the Lord, by the hand of Asaph and his brethren.” In other words, as soon as he got the ark in its place, he instituted that remarkable worship which has never been equalled from that day to this; there was something every day, morning sacrifice and evening sacrifice. He appointed 24,000 Levites to various services around the sanctuary. There were twelve different bands, twenty-four pieces each, for each month of the year, and on great occasions these 288 pieces would be in one grand band with a choir of 4,000 voices; but every month of the year a certain band would know that it would have to go in. There were a great many singers, male and female; singers corresponding to cymbals, singers corresponding to harps, and singers corresponding to cornets. I do not suppose that history has a parallel to this organization of music. It became somewhat greater in Solomon’s time, but David was the organizer.<\/p>\n

We now come to one of the most important lessons in the Bible (p. 131). You will understand that Deu 12:10-11<\/span> , is the key passage for interpreting the present section. Here is the direction that after they get over into the Promised Land and their enemies are subdued, the kingdom is settled, all the wars ended, then God will designate a central place of worship for his house. David was familiar with the passage in Deuteronomy. He now believes that the provisional days are over, and that the time has come for God to have fixed habitation where all must come, in fulfilment of that passage, and he purposes in his heart to build the most magnificent house for God that the world has ever seen (2Sa 7:1-3<\/span> ). He was not mistaken in the divine purpose to have a central place of worship; he was not mistaken that Jerusalem was the place, but he was mistaken as to the time when, and the man by whom this glorious Temple of God should be erected. It is important for you to see wherein he was mistaken and wherein he was not mistaken. God commends him for his zeal: “It was well that thou didst purpose this in thine heart.” “That is a good thing, but you are not the man to do it.”<\/p>\n

The Bible assigns two reasons why David was not the man. In 1Ki 5:3<\/span> , Solomon, who was the right man, uses this language: Thou knowest how that David, my father, could not build a house for the name of Jehovah his God for the wars which were about him on every side, until Jehovah put these under the soles of his feet. In other words, the military power of David had not fully given rest; the time of rest had not fully come; a partial rest had come, but not the full rest necessary to the establishment of this house. Solomon then adds: But now Jehovah my God hath given me rest on every side; there is neither adversary nor evil occurrence. That is the first reason.<\/p>\n

We find another reason in 1 Chronicles. David is speaking: “But God said unto me, Thou shalt not build a house for my name, because thou art a man of war, and hast shed blood” (1Ch 28:3<\/span> ). He refers to it again as follows: “But the word of Jehovah came to me saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight” (1Ch 22:8<\/span> ).<\/p>\n

Now go back to the passage in Deuteronomy: “When you have gotten over into that country and have obtained rest from all your enemies, then this permanent house of God shall be built.” David mistook, (1) the time the wars were not yet ended; (2) the person he had been a man of war and had shed blood abundantly, and the builder of the house of God must be a prince of peace. We will have use for this thought when we come to consider the antitype. Whereupon the message to David, the message of our text (and I want you to see that this divine message to David made the deepest impression ever made upon his mind by any event of his life) made a stronger impression upon the Jewish mind after his time than any preceding thing. You will find the psalms full of references to it, and the prophets magnify it above every promise, particularly Isaiah, Daniel, and Ezekiel, and you will find that this message that Nathan, from God, delivered to David, thrilled the Jewish heart with marvelous expectation of the Messiah, David’s son, the Great King that was to come. Frequent reference is made to it in the New Testament, and Matthew’s whole Gospel was written on the thought of the coming of the King. This is his great theme.<\/p>\n

In order to see how this impressed David, notice the exact words spoken to him (2Sa 7:4-7<\/span> ): “And it came to pass the same night, that the word of Jehovah came unto Nathan, saying, Go and tell my servant David, Thus saith Jehovah, shalt thou build me a house for me to dwell in? for I have not dwelt in a house since the day that I brought up the children of Israel out of Egypt, even unto this day, but have walked in a tent and in a tabernacle. In all places wherein I have walked with all the children of Israel, spake I a word with any of the tribes of Israel, whom I commanded to be shepherd of my people Israel, saying, Why have ye not built me a house of cedar?” “During the period of the judges, when I selected a judge like Samson, or Gideon, or Barak, did I at any time say to any of these judges that the time had come to build me a permanent house?” (Read 2Sa 7:8-16<\/span> .) That was the message and it is very easy to see from the context that at the time it made a most wonderful impression upon the mind of David, as you further note from his prayer following right after it. (Read 2Sa 7:18-19<\/span> ; 1Ch 17:16-17<\/span> .) Consider particularly these words: “And this too after the manner of men, ‘O lord Jehovah.” Luther translates that passage thus: “This is after the manner of a man who is God, the Lord.” That is to say, such a promise cannot fulfil itself in a man of low degree. The Chronicles passage has it: “Thou hast regarded me according to the estate of a man of high degree.” David does not understand that his son Solomon is to exhaust the meaning of this passage.<\/p>\n

In order to prove the impression made on David’s mind, let us read all of Psa 72<\/span> which closes with the words of David and ends a book of the Psalms. The subscription is: “The prayers of David, the son of Jesse, are ended.” You may easily gather from this psalm that when this promise was made through Nathan that God would build him a house house meaning family except the Lord build a house, they labor in vain to build it, since children are a heritage of the Lord. The King in his mind appears from Psa 2<\/span> . (Read Psa 2:1-8<\/span> .) Then again in Psa 110:1<\/span> “The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool.” This king is to be a priest according to the order of Melchizedek. Then in Psa 89<\/span> . (Read Psa 89:2-4<\/span> .) Notice again in Psa 45<\/span> . (Read the entire psalm.) Now we want to know how this promise to David impressed the mind of the prophet. (Read Isa 11:1-10<\/span> .)<\/p>\n

The genealogies of both Matthew and Luke prove that Jesus was a descendant of David. (Read Luk 1:31-33<\/span> ; Luk 1:68-70<\/span> .)<\/p>\n

Another passage (Read Heb 1:5<\/span> ). “Again” here refers to Christ’s resurrection. His soul had gone up to God at his death on the cross to make atonement, and after the atonement returned for the body, and when the resurrection took place God said, “Let all the angels of God worship him.” Again, in Hebrews, he says that Moses built a house, the tabernacle, and Solomon, the lineal son of David, built a house, the Temple. But the Temple that Solomon built was out of unfeeling rock, unthinking stone, quarried as rough ashlars from the mountains; then by certain processes smoothed and fashioned into things of beauty, to be fitted into the earthly Temple of the Lord, which is a type of human beings, quarried as rough ashlars from the mountains of sin; then by the marvelous works of regeneration and sanctification, they become smooth ashlars ready for fitting into the temple of God, the living temple, to be a habitation for God, through the Spirit, to the end of the world. See also the last chapter of Revelation.<\/p>\n

My point is, that while this promise of God through Nathan rested for the time being on Solomon, who did build a house, that it looked to a higher than Solomon, to a more distant day. Let us read Luther’s translation again: “This is after the manner of a man who is God, our Lord.” When you study the vast literature of the Old Testament say such a series as Hengstenberg’s Christology<\/em><\/strong> or Hengstenberg’s Kingdom of God,<\/em><\/strong> or any good commentary on 2Sa 7<\/span> and parallel passages in Chronicles, you will find that they regard this promise made to David as the most remarkable ever made. The prophetic light grew brighter all the time. Way back yonder the seed of the woman, Abel, then Seth, Shem, Abram, Isaac, Jacob. . . David, but here the messianic light becomes most brilliant in this promise.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What are the general conditions of affairs at this point, and what prompted David to bring up the ark from Kirjathjearim?<\/p>\n<\/p>\n

2. In what three ways did God communicate with his people, and what was the bearing of these on the removal of the ark and tabernacle to Jerusalem?<\/p>\n<\/p>\n

3. What course did David pursue, and the lesson therefrom, what incident here shows the sanctity of the ark and the impression made by it, and what Mosaic law was violated here?<\/p>\n<\/p>\n

4. What text here for a sermon, and the line of thought suggested?<\/p>\n<\/p>\n

5. Give an account of the building and dedication of David’s house.<\/p>\n<\/p>\n

6. What course did David pursue before attempting again to bring up the ark?<\/p>\n<\/p>\n

7. Describe the procession that went after the ark. What psalm did they sing as they started?<\/p>\n<\/p>\n

8. What did David say when the Kohathites lifted up the ark, and what general sang it before battle?<\/p>\n<\/p>\n

9. What song did they sing as they approached Jerusalem, and what did David say when they deposited the ark in the tent?<\/p>\n<\/p>\n

10. Describe the course of worship instituted by David.<\/p>\n<\/p>\n

11. Cite the direction for the establishment of the central place of worship; what David’s purpose concerning it; wherein was he not mistaken, and wherein was he mistaken?<\/p>\n<\/p>\n

12. Why was not David the man to build the Temple?<\/p>\n<\/p>\n

13. What message brought to David by Nathan, what impression did it make on his own mind, on the Jewish mind, and what Old Testament and New Testament references to it?<\/p>\n<\/p>\n

14. What was Luther’s translation of, “And this too after the manner of men O Lord Jehovah,” and what its meaning?<\/p>\n<\/p>\n

15. What was the impression made on David’s mind, and what was the proof?<\/p>\n<\/p>\n

16 How did this promise to David impress the mind of Isaiah?<\/p>\n<\/p>\n

17. Who was the immediate fulfilment of this promise to David, who the remote fulfilment, and what the New Testament proof?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

1Ch 17:1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark of the covenant of the LORD [remaineth] under curtains.<\/p>\n

Ver. 1. Now it came to pass.<\/strong> ] This is a notable chapter, full of divine doctrine: but it is the same, word for word almost, with 2Sa 7:1-29<\/span> See Trapp on “<\/em> 2Sa 7:1 “<\/em> &c<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

1 Chronicles Chapter 17<\/p>\n

<\/strong><\/p>\n

David’s heart is occupied with the glory of the future for Israel (1Ch 17<\/span> ), and he tells the prophet Nathan of the exercise of his spirit. He felt it an egregious thing that he should dwell in a house of cedars while the ark of the covenant of Jehovah was only under curtains. Nathan bids him do all that was in his heart, for God was with him. But Nathan here had not the mind of God. The purpose of David’s heart was right, but not the time or way. God had another plan, and this only is good and wise. So Nathan the same night is told by God to go and tell His servant, David, “Thus saith Jehovah, thou shalt not build Me a house to dwell in.” It was reserved for Solomon. Nothing, however, can be more touching than Jehovah’s message to His servant. He had gone with Israel from tent to tent after He brought them up out of Egypt; He had walked with them, but never had told any of the judges to build Him a house. He had taken David from the lowest position to be ruler over His people Israel. He had been with him everywhere – cut off his enemies, made him a name, ordained a place for His people that there they should dwell and be moved no more; “Neither shall the children of wickedness waste them any more as at the beginning, and since the time that I commanded judges to be over My people Israel.” He would subdue all his enemies, but instead of David building the Lord a house, Jehovah was going to build David a house; and till that was done, He could not have a house built for Himself. How blessed are the ways of God! He must do all things for us before we can act for Him. David must have a house built for him. That is, the kingdom of Israel must be established firmly and immovably in the house of David; and not till then would Jehovah accept a house to be built by David’s son. In fact, Jehovah was looking onward to Christ; and the whole meaning and value of the choice of David’s house, and especially of David’s son, was in view of the Messiah.<\/p>\n

There is a remarkable omission in this chapter as compared with what we have already seen in Kings, strikingly illustrating the difference between Kings and Chronicles. In Kings, Jehovah tells David through the prophet that if his sons should be disobedient, He would chastise them; but He would not remove His mercy from them forever. It was not to be exterminating judgment, but chastening mercy. This disappears here. He simply says, “He shall build Me a house, and I will establish his throne for ever. I will be his father, and he shall be My son: and I will not take My mercy away from him, as I took it from him that was before thee: but I will settle him in Mine house and in My kingdom for ever: and his throne shall be established for ever more.<\/p>\n

Kings is the book of responsibility, Chronicles of God’s providence. This explains, therefore, the omission here of that which is so important in the book of Kings. The book everywhere presents the responsibility of the kings – not so much of the people, but of the kings, and hence, therefore, of David’s sons or successors among the race. But inasmuch as the great point of Chronicles is no longer to show the moral government of God, and how truly kings as well as people reap according to their sowing, but rather to show this – that God’s plan, God’s intention, God’s mind alone stands, so all the contingent circumstances of the house of David are left out of the Chronicles; only the ultimate thought of God is given.<\/p>\n

Now, nothing more certainly will be fulfilled, for God will never give up Israel until He shall have established the throne in the Person of the true Son of David, the Lord Jesus. David bows to God, and, as it is said, comes and sits before Jehovah, saying, “Who am I, O Jehovah God, and what is mine house, that Thou hast brought me hitherto? And yet this was a small thing in Thine eyes, O God, for Thou hast also spoken of Thy servant’s house for a great while to come.” Indeed He has as long as the earth shall endure. “And hast regarded me according to the estate of a man of high degree.” No wonder, seeing he was the forerunner of Him who will rule the whole earth in a way that has never yet been true of mortal man! “What can David speak more to Thee for the honour of Thy servant? for Thou knowest Thy servant.”<\/p>\n

Those who apply all this truth to the gospel greatly miss the profit of the passage. It is not but that we are entitled as Christians to take the comfort of the grace of God, or that we are not to rejoice in the glory of our Lord Jesus; but then there is a double mischief done by applying this to the kingdom as we know it under the gospel. First, it hinders us from seeing the deeper glory of the Lord, and our own higher relationship, because we are not mere subjects in a kingdom as the Jews will be even in this time of blessing that is predicted. No doubt we are in the kingdom of God’s dear Son, but how? We are kings; we are kings with Christ even new. We are not yet reigning, but we are kings, kings before the reigning takes place. We shall reign with Christ, but meanwhile we are made not more surely priests than kings. “To Him that loveth us and washed us from our sins in His own blood, and made us kings and priests.”<\/p>\n

There is the great mistake which is made by those who apply the prediction to the present time, and to the present exaltation of Christ who is sitting as the rejected King in a new glory of which He is the head; and He is the head in order to bring in the grand counsel of God that we shall be His body – not merely subjects over whom He rules. But then there is another mischief that is wrought by the misapplication I have spoken of, and that is that people blot out the future for Israel. They do not see that God maintains that people in His secret providence, although He cannot any longer own them publicly as His people. But He will by-and-by convert them, restore them, exalt them, as no people ever have been – not even Israel in the times of David and Solomon. Hence we see how what might appear to be a trivial error may be fraught with the worst consequences both as to the present and as to the future.<\/p>\n

David then enters into the grandeur of the plans of God, and delights to think not only of His grace toward himself, but also “what one nation in the earth is like Thy people Israel, whom God went to redeem to be His own people, to make Thee a name of greatness and terribleness, by driving out nations from before Thy people, whom Thou has redeemed out of Egypt?” Now, it is one quality of what is divine, that it does not wear out. What is human does. All the works of men’s hands grow old, but not so with what is of God according to new creation – according to Christ. Hence, therefore, the end will be brighter than the beginning; and man’s notion of a mere wistful retrospect at a lost paradise is poor comparatively, for what God shows us is a paradise of God that will be the end, and not merely the restoration, of the paradise of man. So with Israel. They will have the kingdom incomparably more blessedly under Christ than under David or Solomon. “Therefore now, Jehovah, let the thing that Thou hast spoken concerning Thy servant and concerning his house be established for ever, and do as Thou hast said. Let it even be established, that Thy name may be magnified for ever, saying, Jehovah of hosts is the God of Israel, even a God to Israel: and let the house of David Thy servant be established before Thee.”<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

as David = according as David. Compare 2Sa 7:1-3 with the royal title “king”. Here the personal name, “David”. The two accounts are complementary. <\/p>\n

the ark. See notes on 1Ch 13:3, and Exo 25:22. <\/p>\n

remaineth. Better supply. Ellipsis with “dwelleth”. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Chapter 17<\/p>\n

And Nathan the prophet said, [Good,] do all that is in your heart; for God is with thee. And it came to pass the same night, that the Lord spoke to Nathan the prophet, and said, Go and tell David my servant, Thus saith the LORD, Thou shalt not build me a house to dwell in: for I have not dwelt in an house since the day that I brought up Israel unto this day; but I have gone from tent to tent, and from one tabernacle to another. Wheresoever I have walked with all Israel, did I ever speak a word to the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house [of crystal, no] of cedars? [Sorry.] ( 1Ch 17:2-6 )<\/p>\n

I would like to say that I think that it is wrong for us to judge. We do not know the true motives of man and we only assume what motivations might be. However, in the same token, I would like to say that I don’t think that God has ever required that we build for Him some fancy place to worship Him. I believe that God can be better worshipped in nature than in a building. I only wish the weather permitted for us to worship outside. I think that it would be a much more fitting cathedral to just worship God outside.<\/p>\n

In the Old Testament when they, when God instructed them in the building of the altars, God said, “I don’t want you to bring any tool on the stone. I don’t want you carving fancy stones and all. Just take the plain rock without bringing any tool on it and set it up for the altar.” Because God didn’t want people’s attention to be distracted from Him to some fancy ornamentation that man had built.<\/p>\n

Now, I don’t really feel that God has changed. I don’t think that God is wanting to attract people to fancy architecture or to fancy ornamentation. I think the more natural that we can be in our worship of God, the more we are closer to the real heart and intent of God. As natural as possible. And as I say, if the weather would permit, I would rather worship God outside. I love to go up to the conference center and I like to take the classes outside and just sit there in the pine needles. And you get that smell of the pine needles, and you get the sound of the wind through the trees, and you hear the blue jays, and the squirrel is running up the tree and all. And I love to worship God in that kind of a cathedral. With the blue sky above, and just nothing of man’s handiwork. Nothing of which you can glory in the work of man.<\/p>\n

Now God said, “Hey look, ever since I’ve been with you I’ve been in a tent. Moving from place to place. And in all the time, did I ever say build me a house of cedar? Have I asked for anything like that? No, I didn’t. I’m content with the tent.”<\/p>\n

We’ve been praying what we should do here. We, of course, probably we could use, let us put it that way, a much larger facility. It would be nice to be able to have just two services on Sunday morning. As long as the Lord gives me strength, I love the three; I don’t mind it. But it would be nice if we could have a larger church where we wouldn’t have to put people over in the overflow auditoriums to watch on close circuit TV. It would be great if we could all be gathered together in one place to worship the Lord. And we have the money that we could do it. And the Board has been discussing. We’ve got the property and we’ve been discussing building. But we, more or less, came to the conclusion that since we feel the coming of the Lord is so near it will be better to take the money and use it in outreaches to get the Gospel out to people than to spend it in a building. And so we can go through the inconvenience of having to put people over there and people… Of course, fortunately the weather is nice and some people are fortunate enough to sit outside. We’ve talked about getting some speakers like we had for the Easter Sunrise service and put them out there so people could come and start sitting out there in the lawn. And the overflow could just be out there on the lawn, and you just sit out there and worship the Lord. We don’t know what to do. We do need larger facilities, and we’re praying about them. I even looked at some plastic cathedrals. That is, plastic domed kind of thing. Pretty sharp, actually, and very inexpensive, and they just take steel girders. Sort of a glorified kind of a tent. And my wife doesn’t like it but…<\/p>\n

But David desired to build a house for God. He said, “Hey look, I’m living in this palace. This house is cedar and God is living in a tent and I want to build a house.” And Nathan said, “Oh, that’s great, do what’s in your heart.” And God spoke to Nathan and said, “Go back, tell David not to build Me a house. He can’t do it. I’ve been in a tent all the while. I got used to tents, sort of like it. I’ve never asked him to build me a house of cedar.”<\/p>\n

Now knowing that this would be a disappointment to David, the Lord said to him.<\/p>\n

And thus say unto my servant David ( 1Ch 17:7 ),<\/p>\n

Oh, I like that. Oh, that God would say that, “My servant Chuck.” Wouldn’t that be neat? To have God talk of you that way? My servant. What a joy and what a privilege.<\/p>\n

Thus saith the LORD of hosts, I took you from the sheepcote, even from following the sheep, that you should be the ruler over my people Israel: and I have been with thee whithersoever you have walked, I have cut off all your enemies from before thee, I have made thy name like the name of the great men that are in the earth. Also I will ordain a place for my people Israel, and I will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning, and since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee a house ( 1Ch 17:7-10 ).<\/p>\n

You know, every once in a while the Lord speaks to me of what He has done for me. And I just am overwhelmed. And quite often when I start, you know, getting in my flesh a bit and I think, “Oh, it’d be so nice to have this. Or that would be great.” The Lord speaks to me and says, “Hey, haven’t I done enough for you already? Look what I’ve done. Aren’t you satisfied? If you want, I’ll do more, but aren’t you satisfied?” Oh Lord, so satisfied, so satisfied.<\/p>\n

God just said, “Hey, David, look what I’ve done for you, man.” Now David was wanting to do something for God. God says, “No, I don’t you to do anything for me, David. Let me tell you what I’ve done for you and let me tell you what I’m going to do for you.” You know, so often ministers are constantly telling people, “You ought to be doing this for God. You ought to be giving more for God. You ought to be sacrificing more for God. You ought to be praying more for God. You ought to be you know witnessing more for God.” And they’re always emphasizing what you ought to be doing for God. God says, “Hey, hey, no, no. I want to tell you what I’ve done for you and what I want to do for you.”<\/p>\n

It’s interesting the New Testament really emphasizes what God has done for man, but we hear so little preaching on that. So much of the preaching is what man ought to be doing for God. And you hear so little of what God has done for you. And yet the whole emphasis of the New Testament is what God has done for you. And so what I do for God is only a responding to what God has done for me. You see, my natural response for what God has done for me is all God is looking for. Hey, He’s done so much for me. I just respond to it. That’s the truest service. That’s the truest praise. That’s the truest worship that you can offer to God is just responding to what He has done. Knowing and responding to the work of God is the true motivation behind anything that you ever do for the Lord.<\/p>\n

You never should be doing out of an endeavor to obligate God to do for you. “Now let’s get out and really work for God so that God will bless and our church will grow. Let’s get out and praise the Lord tonight so God will bless us.” You see, work so God will bless it. No, that’s the opposite emphasis of the New Testament. The emphasis of the New Testament is what God has done for you, respond to it.<\/p>\n

Paul spends the first three chapters of the book of Ephesians telling the people what God had done for them. “Thanks be unto God, the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus: According to his abundant mercy wherewith He hath chosen us before the foundation of the world. And predestined that we should be adopted as sons and has redeemed us by His blood, even forgiven our sins. That we might have this glorious inheritance in Christ Jesus. And then He sealed us with His Holy Spirit of promise” ( Eph 2:3-13 ). All of what God has done for them. And he spends three chapters telling them. Then after telling them all that God has done, he said, “Now walk worthy of the call” ( Eph 4:1 ). Respond to God. Respond to the work of God.<\/p>\n

Peter emphasizes what God has done. “Thanks be unto God.” You see it always begins with, “Thank God for what He has done!” Thanks be unto God who “hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance that is incorruptible, and undefiled, and fades not away; that is reserved in heaven for you, who are kept by the power of God” ( 1Pe 1:3-5 ). Oh, that is what God has done for you! You say, “Well, don’t I have some part in there?” Yeah, he gets to that. But notice he puts God’s part first. Never man’s part first. Never is it man’s part first. It’s always God’s part first, and then man’s response to it. So looking at Peter again. “Thanks be unto God who hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible, undefiled, fades not away, reserved in heaven for you who are kept by the power of God.” That’s all God’s part. And then he gives you your part through faith. So easy, just believe it. Just believe it.<\/p>\n

Oh how glorious it is what God has done. And God begins to unfold for David. “Look David, I took you from the sheepcote, from following after the sheep. I made you the ruler over my people and I’ve blessed you. I’ve given you, I’ve subdued your enemies before you. I’ve established you in the land. And if that’s not enough, I’ll even do more for you, David. And I’m going to do more because, David, I’m going to establish your house through you. My King is going to come. David, you’re going to be, from you the Messiah is going to come.”<\/p>\n

And as God began to tell David what He was going to do for him, it was too much for David. He said, “O Lord, what can I say? What can I say?” Someone has said that when prayer reaches his ultimate, words are impossible. “What can I say, God?” Too much. The realization of what God has done for you. And that’s what we need to know. Paul even prayed them for the Ephesians that they might know that God might give them the Spirit of wisdom and understanding. That they might know God. And that they might know what was the hope of their calling and the exceeding richness of God’s grace towards them in Christ Jesus and the exceeding power that God has made available to us. Knowing what God has done is so important. And in those days, shepherds who will teach them the knowledge of God.<\/p>\n

And that’s what the church needs today. They need to hear more of what God has done for them, rather than being pushed into works for God. Paul, what you ought to be doing for God, that’s what you hear all over the place. That’s the wrong message. What we need to know is what God has done for us. To know God, His glorious power, His beauty, His majesty, His goodness. And then we respond to what God has done for us.<\/p>\n

Father, we thank You for what You have done for us. Your goodness. Your blessings. Lord, they’re too much. You’re too much. And Lord, we love You and we thank You. Oh, how we thank You, Lord, for Your beautiful work that You have wrought. How we praise You, Lord, for that power of Your Spirit that we see at work around us day by day, as You are gathering day by day a mighty host, as the host of God. O Lord, help us, help us to understand more fully how much You really do love us. In Jesus’ name, we pray. Amen. “<\/p>\n

Fuente: Through the Bible Commentary<\/b><\/i><\/h4>\n

1Ch 17:1-15<\/p>\n

1Ch 17:1-15<\/p>\n

GOD REJECTS DAVID’S PURPOSE TO BUILD <\/p>\n

A TEMPLE BUT PROMISES THE MESSIAH <\/p>\n

WHOSE THRONE WOULD LAST FOREVER;<\/p>\n

DAVID’S PRAYER OF RESPONSE<\/p>\n

“And it came to pass, when David dwelt in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedar, but the ark of the covenant of Jehovah dwelleth under curtains. And Nathan said unto David, Do all that is in thy heart; for God is with thee. And it came to pass the same night, that the Word of God came to Nathan, saying, Go and tell David my servant, Thus saith Jehovah. Thou shalt not build me a house to dwell in: for I have not dwelt in a house since the day that I brought up Israel, unto this day, but have gone from tent to tent, and from one tabernacle to another. In all places wherein I have walked with all Israel, spake I a word with any of the judges of Israel, whom I commanded to be shepherd of my people, saying, Why have ye not built me a house of cedar? Now therefore thus shalt thou say to my servant David, Thus saith Jehovah of hosts, I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over my people Israel: and I have been with thee whithersoever thou hast gone, and have cut off all thine enemies from before thee; and I will make thee a name, like unto the name of the great ones that are in the earth. And I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more; neither shall the children of wickedness waste them any more, as at the first, and as from the day that I commanded judges to be over my people Israel; and I will subdue all thine enemies. Moreover I tell thee that Jehovah will build thee a house. And it shall come to pass, when thy days are fulfilled that thou must go to be with thy fathers, that I will set up thy seed after thee, who shall be of thy sons; and I will establish his kingdom. He shall build me a house; and I will establish his throne forever. I will be his father, and he shall be my son: and I will not take my lovingkindness away from him, as I took it from him that was before thee; but I will settle him in my house and in my kingdom forever; and his throne shall be established forever. According to all these words, and according to all this vision, so did Nathan speak unto David.”<\/p>\n

2Sa 7:1-17 is parallel to these fifteen verses.<\/p>\n

The variations in the two accounts are not significant. God’s prohibition against David’s intention of building God a house was stated in the form of a question in 2Samuel, but appears here as a positive commandment forbidding it. The meaning is the same either way. The Hebrew method of making a negative statement frequently took the form of a question as in Luk 18:8.<\/p>\n

Also, both accounts make it absolutely certain that the passage has no reference whatever to Solomon. This, of course, is disputed. Jacob M. Myers, for example, wrote that, “Verse 11 must not be made to bear too much weight … it seems to refer only to Solomon.” However, it is impossible to put “too much weight” on verse 11! It thunders the message, found also in the parallel, that the Great One who would build God a house would appear after (yes, that’s the word, AFTER) David’s death; and Solomon did not appear after David’s decease, but during his lifetime and was co-regent with him for a period. See our extensive comment on this in the parallel.<\/p>\n

E.M. Zerr:<\/p>\n

1Ch 17:1. David had built himself a house, for which Hiram. King of Tyre, had furnished men and materials. (Ch. 14:1, 2.) But the ark was kept in a tent which seemed inappropriate. He felt unworthy to have a better dwelling-house than was provided for the ark of God. The mere statement of this fact was all he said to Nathan the prophet. This was a different man from Nathan the son of David. <\/p>\n

1Ch 17:2. Prophets were inspired to write or speak when God wished to give some communication through them. (Heb 1:1.) At other times they were as other men, and might express an opinion that would prove to be in error. David had been so well favored of the Lord that Nathan supposed he would approve of the plan to build a house. <\/p>\n

1Ch 17:3. This verse gives a clear instance of how God worked with his prophets. When he had some communication he wished to give, he would contact the man for the service. It was done in the case of Samuel (1Sa 3:4), and once with Isaiah. (2Ki 19:20-21.) <\/p>\n

1Ch 17:4-5. There was but one tabernacle built by Moses which was used all through the wandering. But it was moved from place to place, which is the meaning of from tent to tent, etc. The same tent (tabernacle) was used for many generations after the children of Israel got settled in Canaan. <\/p>\n

1Ch 17:6. The point in this verse is that no reason existed for David’s feeling of neglect, for God had not made any complaint at not having a house for his name. <\/p>\n

1Ch 17:7-9. It is best to group these verses into one paragraph because of the one thought running through them. David feared that he would be charged with indifference toward the matters of the Lord, and that the nation might be in danger of some penalty for the neglect. Against such an idea the Lord recalled the promotion that had been made for him, elevating him from the humble calling of tending sheep to the great honor of being king of God’s people. And no fear needed to have been felt as to the security of the people, for the cutting off of the enemy nations was evidence that God would not neglect his inheritance. Therefore, the absence of a building for the Lord was not endangering the welfare of the nation. <\/p>\n

1Ch 17:10. The watch-care of God had continued through the long period of the judges, and it was destined still to continue. All of these things were said to David to set his mind at ease as to the immediate necessity for a permanent building. However, lest he might get the impression that God opposed his desire because it was wrong to build a house, he was told that such a structure would yet be built. He will be told later why he was not permitted to build it. <\/p>\n

1Ch 17:11. Many of the predictions made in olden times, both favorable and unfavorable, were to be fulfilled on the generations after the ones to whom the predictions were made. (Gen 12:3; Gen 48:22, 2Ki 20:17-19.) It was good news to David to be told that his son was to continue in the kingdom after him. <\/p>\n

1Ch 17:12. Had it been wrong in principle to have a permanent structure, God would not permit anyone to build it. The reason why David was not permitted to build the house is stated in 1Ch 22:8-9, which will be commented upon in the proper place. For ever means “throughout the age.” Had all things gone well, the house and throne built and enjoyed by Solomon would have continued to the end of the (Jewish) age. The Babylonian Captivity was brought on because of the disobedience of the nation, and it made an interruption into the existence of the temple and reign of the nation over which Solomon had been king. <\/p>\n

1Ch 17:13. Father and son. are named in this way to express the closeness that was to exist between God and the king. Him that was before thee refers to Saul, who became so unworthy that God withdrew all favors from him and permitted him to die in disgrace. Solomon was chastened of the Lord, but did not end his days as did Saul. <\/p>\n

1Ch 17:14-15. Forever and evermore are explained by my comments 1Ch 17:12. The communication was delivered to Nathan the prophet and he gave it to David. (Heb 1:1.) <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

The presence of the Ark in the city seems to have created in David the desire to provide for it a permanent and more worthy resting place. He declared his desire to Nathan. The prophet, acting without divine consultation, charged him to go forward. It was a perfectly natural piece of advice, as on the surface the desire of David would necessarily appear to be absolutely commendable.<\/p>\n

Both prophet and king, however, had to learn that God’s ways are not man’s ways. David was brought into the presence of Jehovah, and in the words to which he listened all that God had done for him was made to pass before his mind. The man who desired to build a house for God was reminded that God was building his house for him. The desire to do something for Jehovah was corrected by a vision of what Jehovah had done for him.<\/p>\n

The response of David is full of beauty. He at once submitted to the teaching, and took his place as unworthy, and yet as worshiping. He poured out his heart in gratitude to God for all His goodness and His truth, and rested his soul in the promised blessing. It should be noticed at once that while David’s desire was not granted, yet when he had thus been brought to the place of a resting worshiper, he was finally permitted to make great preparation for the building of the Temple by his son. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

1Ch 17:3-4<\/p>\n

I. It may often happen that what passes as zeal for the glory of God has itself no small mixture of self-seeking. It would have been so natural for David, knowing that the glorious work he had planned was to be taken out of his hands and committed to another, to have given up the thing, and left the execution of it to his successor, that we cannot sufficiently extol the strength, the sincerity, the fervency, of the piety that could labour as energetically and provide as magnificently for the structure in which he was not allowed to lay a stone, as though he had been assured of seeing it rise and of having his own name connected with it to the remotest ages.<\/p>\n

II. There is many a temple such as that built by Solomon, but for which the materials were provided by David. It is the frequent, if not the invariable, ordaining of God that one party is empowered to commence, and another to complete, the work of moral renewal, through which men are builded together for the habitation of God through the Spirit. The prayers and instructions of parents, the warnings of friends, the exhortations of ministers, the dealings of Providence-these, spread, it may be, over a long course of years, are generally made use of to reclaim the wanderer and bring him to the Redeemer. If God honour us to the conversion of sinners, we do but enter into other men’s labours, reaping what other men have sown. And though we may not visibly bring men to God, we may be preparing the way for them to be brought to Him by others. We may not be allowed to build the temple, but we may be preparing the materials with which another shall build.<\/p>\n

H. Melvill, Penny Pulpit, No. 3643.<\/p>\n

References: 1Ch 17:3, 1Ch 17:4.-G. T. Coster, Christian World Pulpit, vol. xxii., p. 157. 1Ch 17:14.-J. Irons, Thursday Penny Pulpit, vol. x., p. 281. 1Ch 17:26, 1Ch 17:27.-H. M. Butler, Harrow Sermons, 2nd. series, p. 299. 1Ch 18:4.-G. T. Coster, Christian World Pulpit, vol. xxii., p. 261. 1Ch 18:9.-Preacher’s Monthly, vol. iv., p. 44. 1Ch 21:1-30.-Clergyman’s Magazine, vol. iv., p. 347.<\/p>\n

Fuente: The Sermon Bible<\/b><\/i><\/h4>\n

7. The Covenant and the Promise<\/p>\n

CHAPTER 17<\/p>\n

1. Davids plan to build a house (1Ch 17:1-6)<\/p>\n

2. The covenant and the promise (1Ch 17:7-15)<\/p>\n

3. Davids praise and prayer (1Ch 17:16-27)<\/p>\n

After the ark had found its resting place in a tent the king became deeply concerned about the building of a house. He contrasted his own house of cedars with the humble dwelling place of the ark of the covenant. The desire to build a house for the Lord was expressed to Nathan, who told David, without having consulted the Lord, Do all that is in thine heart, for God is with thee. That night the message came to Nathan, Go and tell David my servant, Thus saith the LORD, Thou shalt not build Me a house to dwell in, for I have not dwelt in a house since the day that I brought up Israel unto this day, but have gone from tent to tent, and from one tabernacle unto another. Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed My people, saying, Why have ye not built Me a house of cedars? What condescension and what identification with His people these words reveal!<\/p>\n

When Israel was a slave, God became his Redeemer; when he dwelt in tents, God abode in one also; when in conflict, God presented Himself as captain of Jehovahs host; when settled in peace, God establishes Himself in the house of His glory. The interval was the probation of His people on earth. God abode in the tent, and even His ark is taken. He interposes in grace for deliverance.<\/p>\n

Christ also, since we were born of woman, is born of a woman; since His people were under the law, He is born under the law; now that He will have a heavenly people, He is on high for us; when He comes in glory, we shall come with Him, and reign when He reigns, but in these last we are with Him. (Synopsis of the Bible).<\/p>\n

As we have already considered the great Davidic covenant and its meaning (2 Sam. 7) as well as Davids worship and prayer, we refer the reader to the annotations of that chapter. Solomon, Davids son, is first in view, but he is only a type of Christ, Davids greater Son and Davids Lord as well. In Christ alone, this great covenant-promise is to be fulfilled. It is still all future, for the Son of David, rejected of His own, does not sit and rule upon the throne of His father David. He has gone to heaven, occupying the throne of God, sitting at His right hand up to the time when His enemies will be made His footstool. Then, when He appears the second time, the angelic announcement will come true, and the Lord God shall give unto Him the throne of His father David.<\/p>\n

And what words David spoke to Him, whose grace had made such promises! Humility, faith and confidence answered grace.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

as David: 2Sa 7:1, 2Sa 7:2-17, 2Ch 6:7-9, Dan 4:4, Dan 4:29, Dan 4:30 <\/p>\n

Nathan: 1Ch 29:29, 2Sa 12:1, 2Sa 12:25, 1Ki 1:8, 1Ki 1:23, 1Ki 1:44 <\/p>\n

I dwell: 1Ch 14:1, Jer 22:15, Hag 1:4, Hag 1:9 <\/p>\n

the ark: Psa 132:5, Act 7:46 <\/p>\n

under curtains: 1Ch 17:5, 1Ch 15:1, 1Ch 16:1, Exo 40:19-21, 2Sa 6:17, 2Ch 1:4 <\/p>\n

Reciprocal: Exo 26:1 – the tabernacle with ten curtains Exo 26:2 – curtain 1Sa 4:3 – the ark 1Ki 8:17 – General 1Ch 15:29 – as the ark 1Ch 22:7 – it was in 1Ch 28:2 – I had in mine heart Act 7:47 – General<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

1Ch 17:1. Now it came to pass, &c. This whole chapter is explained 2 Samuel 7., where the same things are recorded with very little variation of the words.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

REFLECTIONS.In a temporal view the promise made to David, that his house should for ever fill the throne of Israel, must be regarded as a branch of the great national covenant, and consequently subject to the same conditions. How else shall we harmonize it with the chasms which frequently happened in the government under the Asmonn family after the captivity. But in a spiritual view, if we refer it to Christ, as we are taught to do in the new testament, Luk 1:33, we see its full accomplishment: and to David as a type of the Messiah, the promise was made. Surely all the considerations which result from this subject, should be weighty arguments for the conversion of the Jews. Where is the Jew now living, who can trace his descent to the house of David, or bring forward satisfactory claims to his throne?<\/p>\n

The piety of David is more largely expressed here than in the 7th of the first book of Samuel. Though he was descended from Nahshon prince of Judah, yet he chooses rather to mention the sheep-cotes; for pure religion is ever distinguished by humility. He attributes the gift of the throne wholly to grace. Dwelling now in a Tyrian palace whose beams were cedar, he retraced the vast line of divine mercies to him as a man and a prince, and blushed with the weight of favours, when he considered that the ark of God still dwelt in tents. How pure, how pious, how noble were the motives which animated his soul to build a temple to the Lord. May the same pure and noble motives ever actuate our hearts in all we may wish to do for God.<\/p>\n

His piety was not confined to himself, it extended in a most grateful transition to all the mercies vouchsafed to Israel. What one nation of the earth, he asks, is like thy people? So when divine meditations inspire the heart, we see both heaven and earth full of the lovingkindness of the Lord, and are ready to ask what returns we can make for all his mercies.<\/p>\n

David was content and happy when his purposes were not accepted. He discovered no chagrin, he took no offence, though heaven refused the warmest of all his wishes. He had shed much blood; so neither his reign nor his situation allowed him to be a figure of Christs peaceable kingdom. But he was thankful that the Lord gave him a hope in his son, and he proceeded in collecting materials and treasures for the work. Learn, oh my soul, never to be offended when thy God, or thy brethren do not accept the pious overtures of thy heart. Still do all the good thou canst, though denied of doing all the good thou wouldst. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

1Ch 17:1-27. Davids Purpose to Build a Temple is Hindered by Nathan; Gods Promise to him; his Prayer (see notes on 2 Samuel 7).<\/p>\n

1Ch 17:1. in his house: the words in 2Sa 7:1, and the Lord had given him rest from all his enemies round about, are omitted here as the Chronicler, looking back upon the history of those times, saw that this rest had been of but short duration.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

17:1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of {a} cedars, but the ark of the covenant of the LORD [remaineth] under {b} curtains.<\/p>\n

(a) Well built and fair.<\/p>\n

(b) That is, in tents covered with skin.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

E. God’s Covenant Promises to David chs. 17-29<\/span><\/p>\n

The dominating theme in 1 Chronicles is the Davidic Covenant, the receiving of which was the most important event in David’s life. God promised to give him an eternal kingdom, and He formalized that promise by making a covenant with him. The writer repeated three times that David’s descendants would be God’s instruments for bringing salvation to the nations.<\/p>\n

The Chronicler referred to the Davidic Covenant seven times in his book (1Ch 17:11-14; 1Ch 22:8-13; 1Ch 28:6-7; 2Ch 6:8-9; 2Ch 6:16; 2Ch 7:17-18; 2Ch 13:5; 2Ch 21:7). Many students of Chronicles have regarded the Davidic Covenant as the heart of these books because it established David’s kingly line with promises that relate to the temple and the priesthood. The temple and the priesthood are two major themes of these books. God brought them under Davidic rule forever, as the Chronicler revealed. Another unifying theme is the steps taken toward the building of the temple.<\/p>\n

"These include identification of the builder (ch. 17), the necessary political conditions (18-20), site (21), materials and plans (22, 28-29), and the personnel (the primary layer in 23-27)." [Note: Williamson, p. 132.] <\/span><\/p>\n

1. The first account of God’s promises to David chs. 17-21<\/span><\/p>\n

In some particulars, the promises God gave David related to him personally. However, other promises pertained to his descendants and, in particular, to one descendant who would do for Israel much more than David could do. In chapters 17-21 the emphasis is on the promises that related to David personally. The writer evidently wanted to establish God’s faithfulness in fulfilling these to encourage his readers to trust God to fulfill the yet unfulfilled promises concerning David’s great Son.<\/p>\n

In 1Ch 17:8, God promised David victory over his enemies. The writer recorded that victory in chapters 18-20. In 1Ch 17:9-12, God promised David that He would establish a place for Israel and a place for Himself within Israel (1Ch 17:12; cf. Deu 12:1-11). The Chronicler documented the selection of that place in chapter 21. These verses contain promises central to the Chronicler’s emphasis and purpose.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The promises of the Davidic Covenant 17:1-15<\/span><\/p>\n

The main reason God did not allow David to proceed with his plans to build Him a house (temple) was that God, not David, was sovereign. A secondary reason was that David was a man of war (1Ch 22:8; 1Ch 28:3). God reserved the right to choose who should build such a place, as well as when and where he should build it. It was inappropriate for David to decide these things, though his desire to honor God in this way was certainly commendable. David’s plans were premature and presumptuous (cf. Israel’s desire to have a king like all the other nations), though pardonable because he sought to glorify Yahweh.<\/p>\n

"In Near Eastern thought there was a widely recognized relationship between the earthly kingship and the temple of the protecting deity of the city-state. The state was seen as a reflection of the cosmic reality of the divine government, which stood behind the state. The state, with its various hierarchies, culminated in the earthly kingship at its apex. This was thought to be parallel to a cosmic state of affairs with its own gradations in which the major deity headed a pantheon of lesser deities. The ultimate kingship of the protecting deity was thought to be expressed through, and paralleled by, the empirical kingship exercised by the ruler of the city-state on earth. This concept was given concrete expression in the relationship that existed between the temple of the city-state and the palace of the king of the city-state. The temple was the earthly residence of the deity, and the palace was the residence of the earthly representative of the deity, that is, the king." [Note: Thompson, p. 144.] <\/span><\/p>\n

"Often we may have to accept that the work which we would dearly like to perform in terms of Christian service is not that for which we are best equipped, and not that to which God has in fact called us. It may be, like David’s, a preparatory work, leading to something more obviously grand. Recognition and acceptance of our true measure is the first and necessary step towards seeing the significance of what, in God’s purposes, we really can achieve and have achieved." [Note: McConville, pp. 55-56.] <\/span><\/p>\n

God’s plan was that David’s son would build Him a house, and He revealed this to David (1Ch 17:11-15). However, these words look beyond Solomon to One who would not fail to fulfill all God’s purposes as David’s descendant.<\/p>\n

"This verse [13] along with Psa 2:7; Psa 2:12, is one of the major OT revelations on the deity of the Messiah. It foretells Jesus’ being uniquely God’s son (Heb 1:5; cf. Act 13:33; Heb 5:5), for it is not really applicable to Solomon (cf. comment on 1Ch 22:10) or to any other of David’s more immediate successors . . ." [Note: Payne, "1, 2 Chronicles," p. 396. Cf. <\/span>1Ch 17:14.] <\/span><\/p>\n

In 2 Samuel 7, the warnings of discipline if David’s descendants failed God focused attention on Solomon and the kings that followed him through Zedekiah, the last king of Judah. In 1 Chronicles 17 those warnings are absent. This fact probably indicates that the Chronicler was looking beyond the kings of Judah who had failed and died to the King who was yet to come. This king would carry out God’s will perfectly (cf. Isa 9:6; Joh 4:34). This would have given the restoration community renewed hope. [Note: For an examination of the Chronicler’s renditions of prophetic utterances, see Simon J. De Vries, "The Forms of Prophetic Address in Chronicles," Hebrew Annual Review 10 (1986):15-35.] <\/span><\/p>\n

"Though there can be little argument that the covenant with David was unconditional both in its granting and in its perpetuity, the benefits of that covenant to David and to the nation depended on their obedience to the terms of the Mosaic Covenant within which the monarchy functioned. In this respect and only in this respect was the Davidic Covenant conditional." [Note: Merrill, "A Theology . . .," p. 171.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the LORD [remaineth] under curtains. 1. as David sat ] R.V. when David dwelt. in his house ] Samuel adds, and the … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 17:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10876","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10876","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=10876"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10876\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=10876"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=10876"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=10876"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}